^^TWTmcFfs^ 


^"tOGICAL  StW\^ 


^  |I,T/^ 


EXPLANATORY  NOTES 


UPON    THE 


NEW  TESTAMENT 


J 

/ 


By  JOHN  WESLEY,   M.A. 

Late  Fellow  o/  Lincoln  College,  Oxford 


N  E  w  Y  o  K  K :     E  A  T  O  N  &  M  A  I  N  S 
Cincinnati:  JENNINGS  c%  GRAHAIM 


PREFACE. 


1.  For  many  years  I  ha"e  had  a  desire  of  setting  down  and  laying 
together,  what  has  occurred  to  my  mind,  either  in  reading,  thinking,  f  r 
conversation,  which  might  assist  serious  persons,  who  h^^re  not  the 
advantage  of  learning,  in  understanding  the  Now  Testament.  But  1 
have  been  continually  deterred  from  attempting  any  thing  of  this  kind, 
by  a  deep  sense  of  my  own  inability  :  of  my  want,  not  only  of  learning 
for  such  a  work,  but  much  more,  of  experience  and  wisdom.  This 
hds  often  occasioned  my  laying  aside  the  thought.  And  when,  by 
much  importunity,  I  have  been  prevailed  upon  to  resume  it,  still  I 
determined  to  delay  it  as  long  as  possible,  that  (if  it  should  please 
God)  1  might  finish  my  work  and  my  life  together. 

2.  But  having  lately  had  a  loud  call  from  God  to  aiise  and  go  hence, 
1  am  convinced  that  if  I  attempt  any  thing  of  this  kind  at  all,  I  must 
not  delay  any  longer.  My  day  is  far  spent,  and  (even  in  a  natural 
way)  the  shadows  of  the  evening  come  on  apace.  And  I  am  the  rather 
induced  to  do  what  little  I  can  in  this  way,  because  I  can  do  nothing 
else  :  being  prevented,  by  my  present  weakness,  from  either  travelling 
or  preaching.  But,  blessed  be  God,  I  can  still  read,  and  write,  and 
think.     O  that  it  may  be  to  his  glory  ! 

3.  It  will  be  easily  discerned,  even  from  what  I  have  said  already, 
and  much  more  from  the  notes  themselves,  that  they  were  not  princi- 
pally designed  for  men  of  learning  ;  who  are  provided  with  many  o*her 
helps  :  and  much  less  for  men  of  long  and  deep  experience  in  the  ways 
and  word  of  God.  I  desire  to  sit  at  their  feet,  and  to  learn  of  them. 
But  I  write  chiefly  for  plain  unlettered  men,  who  understand  only  their 
mother  tongue,  and  yet  reverence  and  love  the  word  of  God,  and  have 
a  desire  to  save  their  souls. 

4.  In  order  to  assist  these  in  such  a  measure  as  I  am  able,  I  design 
first  to  set  down  the  text  itself,  for  the  most  part,  in  the  common 
English  translation,  which  is,  in  general,  (so  far  as  I  can  judge)  abun- 
dantly the  best  that  I  have  seen.  Yet  I  do  not  say  it  is  incapable  of 
being  brought,  in  several  places,  nearer  to  the  original.  Neither  will 
I  affirm,  that  the  Greek  copies  from  which  this  translation  was  mad<', 
are  always  the  most  correct.  And  therefore  I  sliall  take  the  liberty, 
as  occasion  may  require,  to  make  here  and  there  a  small  alteration. 

5.  I  am  very  sensible  this  will  be  liable  to  objections  :  nay,  to  objec- 
tions of  quite  opposite  kinds.  Some  will  probably  think  the  text  is 
altered  too  much  ;  and  others,  that  it  is  altered  too  little.  To  the 
former  I  would  observe,  thist  I  never  knowingly,  so  much  as  in  one 
place,  altered  it  for  altering  sake  :  but  there,  and  there  only,  where 


4  PREFACE. 

first,  the  sense  was  made  better,  stronger,  clearer,  oi  more  conaisteni 
with  the  context :  secondly,  where  the  sense  being  equally  good,  the 
phrase  was  better  or  nearer  the  original.  To  the  latter,  who  think 
the  alteiations  too  few,  and  that  the  translation  might  have  been 
nearer  still,  I  answer,  this  is  true :  I  acknowledge  it  might.  But  what 
valuable  end  would  it  have  answered,  to  multiply  such  trivial  alters 
tions  as  add  neither  clearness  nor  strength  to  the  text?  This  I  could 
not  prevail  upon  myself  to  do :  so  much  the  less  because  there  is,  to 
my  apprehension,  I  know  not  what,  peculiarly  solemn  and  venerable 
in  the  old  language  of  our  translation.  And  suppose  this  a  mistaken 
apprehension,  and  an  instance  of  human  infirmity ;  yet,  is  it  not  an 
excusable  infirmity,  to  be  unwilling  to  part  with  what  we  have  been 
long  accustomed  to ;  and  to  love  the  very  words  by  which  God  has 
often  conveyed  strength  or  comfort  to  our  souls ! 

6.  I  have  endeavoured  to  make  the  notes  as  short  as  possible,  that 
the  comment  may  not  obscure  or  swallow  up  the  text :  and  as  plain 
as  possible,  in  pursuance  of  my  main  design,  to  assist  the  unlearned 
reader :  for  this  reason  1  have  studiously  avoided,  not  only  all  curious 
and  critical  inquiries,  and  all  use  of  the  learned  languages,  but  all  sucn 
methods  of  reasoning  and  modes  of  expression  as  people  in  common 
life  are  unacquainted  with:  for  the  same  reason,  as  I  liither  endeavour 
to  obviate  than  to  propose  and  answer  questions,  so  I  purposely  decline 
going  deep  into  many  difficulties,  lest  I  should  leave  the  ordinary 
reader  behind  me. 

7.  I  once  designed  to  write  down  barely  what  occurred  to  my  own 
mind,  consulting  none  but  the  inspired  writers.  But  no  sooner  was  J 
acquainted  with  that  great  light  of  the  Christian  world,  (lately  gone 
to  his  reward,)  Bengelius,  than  I  entirely  changed  my  design,  being 
thoroughly  convinced  it.  might  be  of  more  service  to  the  ca,use  of 
religion,  were  I  barely  to  translate  his  Gnomon  Novi  Testamenti,  than 
to  write  many  volumes  upon  it.  Many  of  his  excellent  notes  I  have 
therefore  translated.  Many  more  1  have  abridged,  omitting  that  part 
which  was  purely  critical,  and  giving  the  substance  of  the  rest.  Those 
various  readings  likewise,  which  he  has  showed  to  have  a  vast  majority 
of  ancient  copies  and  translations  on  their  side,  I  have  without  scruple 
incorporated  with  the  text;  which,  after  his  manner,  I  have  divided  fill 
along  (though  not  omitting  the  common  division  into  chapters  and 
verses,  which  is  of  use  on  various  accounts)  according  to  the  matter  it 
contains,  making  a  larger  or  smaller  pause,  just  as  the  sense  requires. 
And  even  this  is  such  a  help  in  many  places,  as  one  who  has  not  tried 
it  can  scarcely  conceive. 

8.  I  am  likewise  indebted  for  some  useful  observations  to  Dr. 
Heylin's  Theological  Lectures :  and  for  m^iny  more  to  Dr.  Guyse,  and 
to  the  Family  Expositor  of  the  late  pious  and  learned  Dr.  Doddridge 


PREFACE.  6 

It  was  a  doubt  with  me  for  some  time,  whether  I  should  not  subjoin  to 
tt-  z/^y  note  I  received  from  them  the  name  of  the  author  from  whom  it 
ivas  taken  ;  especially  considering  I  had  transcribed  some,  and  abridged 
many  more,  almost  in  the  words  of  the  author.  But  upon  farther  con- 
sideration, I  resolved  to  name  none,  that  nothing  might  divert  the  mind 
of  the  reader  from  keeping  close  to  the  point  in  view,  and  receiving 
what  was  spoken  only  according  to  its  own  intrinsic  value. 

9.  1  cannot  flatter  myself  so  far  (to  use  the  words  of  one  of  the 
above-named  writers)  as  to  imagine  that  I  have  fallen  into  no  mis- 
takes in  a  work  of  so  great  difficulty.  But  my  own  conscience  acquits 
me  of  having  designedly  misrepresented  any  single  passage  of  Scrip- 
ture, or  of  having  written  one  line  with  a  purpose  of  inflaming  the 
hearts  of  Christians  against  each  other.  God  forbid  ^hat  I  should 
make  the  words  of  the  most  gentle  and  benevolent  Jesus  a  vehicle  to 
convey  such  poison.  Would  to  God  that  all  the  party  names,  and  ^ 
unscriptural  phrases  and  forms,  which  have  divided  the  Christian  world, 
were  forgot :  and  that  we  might  all  agree  to  sit  down  together,  as 
humble,  loving  disciples,  at  the  feet  of  our  common  Master,  to  hear  his 
word,  to  imbibe  his  Spirit,  and  to  transcribe  his  life  in  our  own ! 

10.  Concerning  the  Scriptures  in  general,  it  may  be  observed,  the^ 
word  of  the  living  God,  which  directed  the  first  patriarchs  also,  was, 
in  the  time  of  Moses,  committed  to  writing.  To  this  were  added,  in 
several  succeeding  generations,  the  inspired  writings  of  the  other 
prophets.  Afterward,  what  the '  Son  of  God  preached,  and  the  Holy 
Ghost  spake  by  the  apostles,  the  apostles  and  evangelists  wrote. — 
This  is  what  we  now  style  the  Holi/  Scripture :  this  is  that  word  of 
God  which  remaineth  for  ever  :  of  which,  though  heaven  and  earth  pass 
away,  one  jot  or  tittle  shall  not  pass  away.  The  Scripture  therefore  of  the 
Old  and  New  Testament,  is  a  most  solid  and  precious  system  of  Divine 
truth.  Every  part  thereof  is  worthy  of  God  ;  and  all  together  are  one 
entire  body,  wherein  is  no  defect,  no  excess.  It  is  the  fountain  of 
heavenly  wisdom,  which  they  who  are  able  to  taste,  prefer  to  all  writings 
of  men,  however  wise,  or  learned,  or  holy.  J 

11.  An  exact  knowledge  of  the  truth  was  accompanied  in  the 
inspired  writers  with  an  exactly  regular  series  of  arguments,  a  precise 
expression  of  their  meaning,  and  a  genuine  vigour  of  suitable  afl'ections. 
The  chair,  of  argument  in  each  book  is  briefly  exhibited  in  the  table 
prefixed  to  it,  which  conta'tis  also  the  sum  thereof,  and  may  be  of  more 
use  than  prefixing  the  a*  gument  to  each  chapter ,  the  division  of  the 
New  Testament  into  chapters  having  been  made  in  the  dark  ages,  and 
very  incorrectly ;  often  separating  things  that  are  closely  joined,  and 
joining  those  that  are  entirely  distinct  from  each  other. 

12.  In  the   language  of  the  sacred  writings,  we   may  observe  the" 
u'.most  depth,  together  with  the  utmost  ease      All  the  elegancies  o» 


8  PREFACE. 

human  composures  sink  into  nothing  before  it :  God  sjieaks  not  aa 
man,  but  as  God.  His  thoughts  are  very  deep  :  and  thence  his  words 
are  of  inexhaustible  virtue.  And  the  language  of  his  messengers  also 
is  exact  in  the  highest  degree :  for  the  words  which  were  given  them 
accurately  answered  the  impression  made  upon  their  minds  ;  and  hence 
Luther  says,  "  Divinity  is  nothing  but  a  grammar  of  the  language  of 
the  Holy  Ghost."  To  understand  this  thoroughly,  we  should  observe 
the  emphasis  which  lies  on  every  word  ;  the  holy  affections  expressed 
thereby,  and  the  tempers  shown  by  every  writer.  But  how  little  are 
these,  the  latter  especially,  regarded  ^  Though  they  are  wonderfully 
diffused  through  the  whole  New  Testament,  and  are  in  truth  a  continued 
commendation  of  him  who  acts,  or  speaks,  or  writes. 

13.  The  New  Testament  is  all  those  sacred  writings  in  which  the 
New  Testament  or  covenant  is  described.  The  former  part  of  this 
contains  the  writings  of  the  evangelists  and  apostles :  the  latter,  the 
revelation  of  Jesus  Christ.  In  the  former  is,  first,  the  history  of 
Jesus  Christ,  from  his  coming  in  the  flesh  to  his  ascension  into  heaven  ; 
then  the  institution  and  history  of  the  Christian  Church,  from  the  time 
of  his  ascension.  The  revelation  delivers  what  is  to  be,  with  regard 
to  Christ,  the  Church,  and  the  universe,  till  the  consummation  of  all 
tilings. 

Bristol  Hot-Wells,  January  4,  1754. 


NOTES 


GOSPEL   ACCORDING   TO   ST.  MATTHEW. 


Tub  Gospel  (that  is,  good  tidings)  means  a  book  containing  the  good  tiding* 
01*  our  salvation  by  Jesus  Christ. 

St.  Mark  in  his  Gospel  presupposes  that  of  St.  Matthew,  and  supplies  what  is 
omitted  therein.  St.  Luke  supplies  what  is  omitted  by  both  the  former :  St.  John 
what  is  omitted  by  all  the  three. 

St.  Matthew  particularly  points  out  the  fulfilling  of  the  prophecies  for  the  con- 
viction of  the  Jews.  St.  Mark  wrote  a  short  compendium,  and  yet  added  many 
remarkable  circumstances  omitted  by  St.  Matthew,  particularly  with  regard  to 
the  apostles,  immediately  after  they  were  called.  St.  Luke  treated  principally  of 
the  office  of  Christ,  and  mostly  in  a  historical  manner.  St.  John  refuted  those 
who  denied  his  Godhead  :  each  choosing  to  treat  more  largely  on  those  things, 
which  most  suited  the  time  when,  and  the  persons  to  whom,  he  wrote. 

The  Gospel  according  to  St.  Matthew  contains 

I.  The  birth  of  Christ,  and  what  presently  followed  it 

a.  His  genealogy    .                                              .                                Chap  i,  1-17 
6.  His  birth 18-25 

c.  The  coming  of  the  wise  men      .......      ii,  1-12 

d.  His  flight  into  Egypt,  and  return 13-23 

II.  The  introduction 

a.  John  the  Baptist ill,  1-12 

&.  The  baptism  of  Christ 13-17 

c.  His  temptation  and  victory         .......  iv,  1-11 

I I I.  The  actions  and  words  by  which  Jesus  proved  he  was  the  Christ 

a.  At  Capernaum  ......  .  12—16 

Where  we  may  observe 

1.  His  preaching          .........  17 

2.  Calling  Andrew  and  Peter,  James  and  John            .         .         ,  18-22 

3.  Preaching  and  healing,  with  a  great  concourse  of  people         .  23-25 

4.  Sermon  on  the  mount              .....  v,  vi,  vii, 

5.  Healing  the  leper             ........  viii,  1-4 

6.  the  centurion's  servant      ......  5-13 

7.  Peter's  mother-in-law         ......  14-15 

8.  many  that  were  sick          ......  lfv-17 

b.  In  his  journey  (wherein  he  admonished  two  that  offered  to  follow 

him)  over  the  sea 
Here  we  may  observe 

1.  His  dominion  over  the  winds  and  seas    .....         18-27 

2.  The  devils  passing  from  the  men  into  the  swine     .         .         .         28-34 

e.  At  Capernaum  again  ......  Here,  ix, 

1.  He  cures  the  paralytic  .......  1-8 

2.  Calls  Matthew,  and  defends  his  conversing  with  publicans  and 

sinners          ..........  9-13 

3.  Answers  concerning  fasting            .         .         .         .         .         .  14-17 

4.  Raises  Jairus's  daughter  (after  curing  the  issue  of  blood)         .  18-26 

5.  Gives  sight  to  two  blind  men           .                  ....  27-31 

6.  Dispossesses  the  demoniac      .......  32-34 

7.  Goes  through  the  cities,  and  directs  to  pray  for  labourers  35-38 

8.  Sends  and  instructs  labourers,  and  preaches  himself       .           x,  1  ;  xi,  1 

9.  Answers  the  message  of  John          ......  2-6 

10.  Conunends  John,   reproves  the  unbelieving   cities,   invites   the 

weary  .....  .         •  7-30 


NOTES  ON  ST.  MATTHEW 


38-45 

46-5G 

xiii,  1-59 

53-58 


Jeaus  retiring, 

xiv,  1-13 

14-91 

22-36 

XV,  1-20 

21-28 

29-3] 

32-38 

XT,  39 ;  xvi,  1-4 

5-12 


13-20 
21-28 


11.  Defends  the  disciples'  plucking  the  corn         .  Chap,  xii,  1-8 

12.  Heals  the  withered  hand  .....  .  9-13 

13.  Retires  from  the  Pharisees  lying  in  wait  ....         14-21 

14.  Cures  the  demoniac,  while  the  people  wonder,  and  the  Pharisees 

blaspheming,  are  refuted  ......         22-37 

15.  Reproves  them  that  require  a  sign 

16.  Declares  who  are  his  relations,  and 

17.  Teaches  by  parables  .  .  . 
d.  At  Nazareth  .  .  .  . 
«.  Ill  other  places 

1.  Herod  having  killed  John,  doubts  concerning  Jesus, 

is  sought  for  by  the  people 

2.  He  heals  the  sick,  and  feeds  five  thousand 

3.  His  voyage  and  miracles  in  the  land  of  Gennesaret 

4.  Unwashen  hands 

5.  The  woman  of  Canaan 

6.  Many  sick  healed 

7.  Four  thousand  fed 

8.  Those  who  require  a  sign  reproved 

9.  The  leaven  of  the  Pharisees   . 

I V.  Predictions  of  his  death  and  resurrection 

a.  The  first  prediction 

1.  Preparation  for  it  by  a  confirmation  tnat  he  is  the  Christ 

2.  The  prediction  itself,  and  reproof  of  Peter 

b.  The  second  prediction 

1.  The  transfiguration,  and  silence  enjoined 

2.  The  lunatic  healed 

3.  The  prediction  itself 

4.  The  tribute  paid      .... 

5.  Who  is  greatest  in  Christ's  kingdom 

6.  The  duty  of  forgiving  our  brother 
C.  The  third  prediction 

1.  Jesus  departs  out  of  Galilee    . 

2.  Of  divorce  and  celibacy 

3.  His  tenderness  to  little  children 

4.  The  rich  man  drawing  back,  and  hence 
Of  the  salvation  of  the  rich 
Of  the  reward  of  following  Christ     . 
Of  the  last  and  the  first 

5.  The  prediction  itself 

6.  The  request  of  James  and  John  ;  hiunility  enjoined 

7.  The  two  blind  men  cured 

V.  Transactions  at  Jerusalem  before  his  passion 
a.  Sunday 

His  royal  entry  into  Jerusalem 
His  purging  the  temple  .  . 

b    Monday 

The  barren  fig  tree 

c.  Tuesday,  transactions 

In  the  temple 
1 .  The  chief  priests  and  elders  confiited 
By  a  question  concerning  John's  baptism 
By  the  parables 

Ofthe  two  sons  .... 

Of  the  vineyard  .... 

3.  Seek  to  lay  hands  on  him 

3.  The  parable  ofthe  marriage  feast 

4.  He  is  questioned,  concerning  paying  tribate 
The  resurrection     ..... 
The  greut  commandment 

5.  Christ's  question  concerning  David  s  Lord 
Caution  concerning  llie  scribes  and  Pliarisees 
Severe  reproof  of  then' 

and  of  Jerusalem 


nrii,  1-13 
14-21 
22-23 
24-27 

xviii,  1-20 
21-35 

xix,  1-2 
3-12 
13-15 
16-22 
23-26 
27-30 

XX,  1-16 
17-19 
20-28 
29-34 


xxi,  1-11 
12. 17 

iB-aa 


23-27 

28-32 
33-41 
45-16 

xxii,  1-14 
15-22 
23-33 
34-40 
41-4G 

xxiii,  1-12 
13-36 
37-39 


NOTES  ON  ST.  MATTHEW.  g 

Out  of  the  temple 

1.  His  discourse  of  the  destruction   of  Jerusalem,   and  the  end  of 

the  world  Chap,  xxiv,  1-51 

2.  The  ten  virgins,  the  talents ;  the  last  judgment      .         .  xxv,  1-46 
V'l.  His  passion  and  resurrection 

A.  His  passion,  death,  and  burial  .         .         ,  xivi,  1-2 
6    Wednesday 

His  prediction  .  ........  uri,  1-? 

The  consultation  of  the  chief  priests  and  elders  .         .         .  3-5 

Judas  bargains  to  betray  him       •  .....  6-16 

t    Thursday 

'     In  the  day  time 

The  passover  prepared  .  .         ,  17-19 

W    In  the  evening 

The  traitor  discovered  ...  .         .  20-25 

The  Lord's  Supper  .  ...         Q6-29 

3.  In  the  night 

1.  Jesus  foretells  the  cowardice  of  the  apostles  .         .         .         33-35 

2.  Is  in  an  agony         .........         36-46 

3.  Is  apprehended,  reproves  Peter  and  the  multitude ;  is  forsaken 

of  all 47-56 

4.  Is  led  to  Caiaphas,  falsely  accused,  owns  himself  the  Son  of  God, 

is  condemned,  derided  ......         57-68 

5.  Peter  denies  him  and  weeps    .  .....         69-75 

e.  Friday 

1.  The  height  of  his  passion 
In  the  morning 

1.  Jesus  is  delivered  to  Pilate      .         .         ^        .         .         .  xxvii,  1-2 

2.  The  death  of  Judas  ,  3-10 

3.  Jesus's  kingdom  and  silence    .  11-14 

4.  Pilate,  though  warned  by  his  wife,  condemns  him  .         .         15-26 

5.  He  is  mocked  and  led  forth  27-32 

The  third  hour 

The  vinegar  and  gall :    the  crucifixion ;  his  garments  divided ; 

the  inscription  on  the  cross  ;  the  two  robbers ;  blasphemies      33—44 
From  the  sixth  to  the  ninth  hour 
The  darkness,  his  last  agony  ....  .         45-49 

2.  His  death 50 

The  veil  rent,  and  a  great  earthquake     .....  51-53 

The  centurion  wonders ;  the  women  bekold  .         .         .  54-56 

3.  His  burial 57-61 

d.  Saturday 

The  sepulchre  secured     . 62-66 

B,  His  resurrection 

1.  Testified  to  the  women  by  an  angel  ....  xcviii,  1-fe 

By  our  Lord  himself       ........  9-10 

2.  Denied  by  his  adversaries  .....  .         .1-15 

f .  Proved  to  his  apostle*         ...  ....         16--20 


ST.  MATTHEW. 


1  The*  book  of  the  generation  of  Jesus  Christ,  the  Son  of  IX. 

2  rid,  the  son  of  Abraham.     Abraham  begat  Isaac    and  Isaac  bega 

3  Jacob,    and    Jacob    begat    Judah    and    his    brethren ;    And    Judal 
begat  Pharez  and  Zarah  of  Thamar,  and  Pharez  begat  Esrom,  and 

4  Esrom   begat   Aram  ;  and  Aram  begat  Aminadab,  and  Aminadab 

5  begat  Naasson,   and   Naasson  begat    Salmon  ;  and  Salmon  begat 

6  Boaz  of  Rahab,  and  Boaz  begat  Obed  of  Ruth,  and  Obed  begat  Jesse ; 
and  Jesse  begat  David  the  king. 

7  And  David  the  king  begat  Solomon,  of  the  wife  of  Uriah  ;  and  So- 
lomon begat  Rehoboam,  and  Rehoboam  begat  Abijah,  and  Abijah 

8  begat  Asa ;   and  Asa    begat  Jehoshaphat,  and  Jehoshaphat  begat 

9  Jehoram,  and  Jehoram  begat  Uzziah  :   and  Uzziah  begat  Jotham,  and 

10  Jotham  begat  Ahaz,  and  Ahaz  begat  Hezekiah,  and  Hezekiah  begat 
Manasseth,  and  Manasseth  begat  Amon,  and  Amon  begat  Josiah . 

11  and  Josiah  begat  Jeconiah  and  his  brethren,  about  the  time  they 

12  were  carried  aw^ay  to  Babylon.     And  after  they  w^ere  brought  to 
Babylon,  Jeconiah  begat  Salathiel,  and  Salathiel  begat  Zerubbabel ; 

13  And  Zerubbabel  begat  Abiud,  and  Abiud  begat  Eliakim,  and  Elia- 

_* 

Verse  1.  The  hook  of  the  generation  of  Jesus  Christ — That  is,  strictly  speaking, 
the  account  of  his  birth  and  genealogy.  This  title  therefore  properly  relates  to 
the  versos  that  immediately  follow  :  but  as  it  sometimes  signifies  the  history  of  a^ 
person,  in  that  sense  it  may  belong  to  the  whole  book.  If  there  were  any  diffi. 
cultics  in  this  genealogy,  or  that  given  by  St.  Luke,  which  could  not  easily  be 
removed,  they  would  rather  affect  the  Jewish  tables,  than  the  credit  of  the  evan- 
gelists :  for  they  act  only  as  historians  setting  down  these  genealogies,  as  they 
stood  in  those  public  and  allowed  records.  Therefore  they  were  to  take  them  as 
they  found  them.  Nor  was  it  needful  they  should  correct  the  mistakes,  if  there 
were  any.  For  these  accounts  sufficiently  answer  the  end  for  which  they  are 
recited.  They  unquestionably  prove  the  grand  point  in  view,  that  Jesus  was  of 
the  family  from  which  the  promised  seed  was  to  come.  And  they  had  more 
weight  with  the  Jews  for  this  purpose,  than  if  alterations  had  been  made  by 
inspiration  itself.  For  such  alterations  would  have  occasioned  endless  disputes 
between  them  and  the  disciples  of  our  Lord.  The  son  of  David,  the  son  of  Ahra- 
ham — He  is  so  called,  because  to  these  he  was  more  ]>eculiarly  promised ;  and  of 
these  it  was  often  foretold  the  Messiah  should  spring. 

3.  Of  Thamar — St.  Matthew  adds  the  names  of  those  women  also,  that  were 
remarkable  in  the  sacred  history. 

4.  Naasson — Who  was  prince  of  the  tribe  of  Judah,  when  the  Israelites  entered 
into  Canaan. 

5.  Obed  begat  Jesse  —The  providence  of  God  was  peculiarly  shown  in  this, 
that  Salmon,  Boaz,  and  Obed,  must  each  of  tliem  have  been  near  a  hundred 
years  old,  at  the  birth  of  liis  son  here  recorded. 

6.  David  the  king — Particularly  mentioned  under  this  character,  because  his 
thione  is  given  to  the  Messiah. 

8.  Jehoram  begat  Uzziah — Jehoahaz,  Joash,  and  Amaziah  coming  between.  So 
that  he  begat  him  mediately,  us  Christ  is  mediately  the  son  of  David  and  of  Abra. 
ham.  So  the  progeny  of  Hezekiah,  after  many  generations,  are  called  the  sons 
that  should  issue  from  liiia,  which  he  should  beget,  Isaiah  xxxix,  7. 

11.  Josiah  begat  Jeconiah — Mediately,  Jehoiakim  coming  between.  And  hn 
Orethren — That  is,  his  uncles.  The  Jews  term  all  kinsmen  bretliren.  About  tht 
time  they  were  carried  away — Which  was  a  little  after  the  birth  of  Jeconiah. 

♦  L\ike  iii,  31. 


CHAPTER  I  11 

14   kim  begat   Azor ;    and    Azor  begat    ZadocK,   and    Zadock   begat 
5  Achim,  and  Achim  begat  Eliud  ;  and  Eliud  begat  Eleazar,  and 

16  Eleazar  begat  Matthan,  and  Matthan  begat  Jacob  ;  and  Jacob  begat 
Joseph,  the  husband  of  Mary,  of  whom  was  bom  Jesus,  who  is 
called  Christ. 

17  So  all  the  generations  from  Abraham  to  David  are  fourteen 
generations  :  and  from  David  to  the  carrying  away  to  Babylon  are 
fourteen  generations,  and  from  the  carrying  away  to  Babylon  to 
Christ  are  fourteen  generations. 

18  Now  the  birth  of  Christ  was  on  this  wise:  his  mother  Mary, 
being  espoused  to  Joseph,  before  they  came  together  she  was  found 

19  with  child  by  the  Holy  Ghost.  Then  Joseph,  her  husband,  being 
a  just  man,  and  yet  not  willing  to  make  her  a  public  example,  pur- 

20  posed  to  put  her  away  privately.  But  while  he  was  thinking  on 
these  things,  behold,  an  angel  of  the  Lord  appeared  to  him  in  a 
dream,  saying,  Joseph,  thou  son  of  David,  fear  not  to  take  to  thee 
Mary  thy  wife  ;  for  that  which  is  begotten  in  her  is  of  the   Holy 

21  Ghost.    And  she  shall  bring  forth  a  son,  and  thou  shalt  call  his  name 

22  Jesus  ;  for  he  shall  save  his  people  from  their  sins.  (Now  all  this 
was  done,  that  it  might  be  fulfilled  which  was  spoken  of  the  Lord 

16.  The  husband  of  Mary — Jesus  was  generally  believed  to  be  the  son  of  Joseph. 
It  was  needful  for  all  who  believed  this,  to  iinow,  that  Joseph  was  sprung  from 
David.  Otherwise  they  would  not  allow  Jesus  to  be  the  Christ.  Jesus,  who  it 
called  Christ — The  name  Jesus  respects  chiefly  the  promise  of  blessing  made  to 
Abraham  :  the  name  Christ,  tlie  promise  of  the  Messiah's  kingdom,  which  was 
made  to  David. 

It  may  be  farther  observed,  thai  the  word  Christ  in  Greek,  and  Messiah  in 
Hebrew,  signify  anointed,  and  imply  the  prophetic,  priestly,  and  royal  characters, 
which  were  to  meet  in  the  Messiah.  Among  the  Jews,  anointing  was  the  cere- 
mony v'hereby  prophets,  priests,  and  kings  were  initiated  into  those  offices.  And 
if  we  look  into  ourselves,  we  shall  find  a  want  of  Christ  in  all  these  respects. — 
We  are  by  nature  at  a  distance  from  God,  alienated  from  him,  and  incapable  of  a 
free  access  to  him.  Hence  we  want  a  mediator,  an  intercessor,  in  a  word,  a 
Christ,  in  his  priestly  office.  This  regards  our  state  with  respect  to  God.  And 
vith  respect  to  ourselves,  we  find  a  total  darkness,  blindness,  ignorance  of  God, 
and  the  things  of  God.  Now  here  we  want  Christ  in  liis  prophetic  office,  to 
enlighten  our  minds,  and  teach  us  the  whole  will  of  God.  We  find  also  within 
us  a  strange  misrule  of  appetites  and  passions.  For  these  we  want  Christ  in  his 
royal  character,  to  reign  in  our  hearts,  and  subdue  all  things  to  himself. 

17.  So  all  the  generations — Observe,  in  order  to  complete  the  three  fourteens, 
David  ends  the  first  fourteen,  and  begins  the  second  (which  reaches  to  the 
captivity)  and  Jesus  ends  the  third  fourteen. 

When  we  survey  such  a  series  of  generations,  it  is  a  natural  and  obvious 
reflection,  iiow  like  the  leaves  of  a  tree  one  passeth  away,  and  another  cometh  !  Yet 
the  earth  still  abideth.  And  with  it  the  goodness  of  the  Lord  which  runs  from 
generation  to  generation,  tlie  common  hope  of  parents  and  children. 

Of  those  who  formerly  lived  upon  earth,  and  perhaps  made  the  most  conspicu. 
BUS  figure,  how  inany  are  there  whose  names  are  perished  with  them  ?  How 
oianj,  of  whom  only  the  names  are  remaining?  Thus  are  we  likewise  passing 
away!  And  thus  shall  we  shortly  be  forgotten  !  Happy  are  we,  if,  while  we  are 
forgotten  by  men,  we  are  remembered  by  God !  If  our  names,  lost  on  earth,  are 
at  length  found  written  in  the  book  of  life  I 

19.  A  jnst  man — A  strict  observer  of  the  law:  therefore  not  thinking  it  right 
to  keep  her. 

21.  Jesus — That  is,  a  Saviour.  It  is  the  same  name  with  Joshua  (who  was  a 
type  of  him)  which  properly  signifies,  The  Lord.  Salvation.  Hit  people — IsrooL 
And  all  the  Israel  of  God. 


la  ST.  MATTHEW. 

23  by  the  prophe.,  saying,  *  Behold,  a  virgin  shall  be  with  child  and 
bring  forth    a    Son,   and    they  shall    call    his    name    L'mmanuel, 

24  (which  is,  being  interpreted,  God  with  us.)  Then  Joseph,  iieing 
raised  from  sleep,  did  as  the  angel  of  the  Lord  had  commanded 

25  him,  and  took  unto  him  his  wife  :  but  he  knew  her  not,  till  she 
had  t  brought  forth  her  Son,  the  first  born.  And  he  called  his 
name  Jesus. 

II.  Now  after  Jesus  was  born  in  Bethlehem  of  Judea,  in  the  days 
of  Herod  the  king,  behold,  wise  men  came  from  the  east  to  Jerusa^ 

2  leva,  saying,  Where  is  he  that  is  born  King  of  the  Jews  ?    For  we 
have  seen  his  star  in  the  east,  and  are  come  to  do  him  homage. 

3  When  Herod  the  king  had  heard  these  things,  he  was  troubled,  and 

4  all  Jerusalem  with  him.     And   having   assembled   all    the    chief 
priests  and  scribes  of  the  people,  he  inquired  of  them,  Where  the 

5  Christ  was  to  be  born  ?    And  they  said  to  him,  in  Bethlehem  of 


23.  They  shall  call  his  name  Emmanuel — To  be  called,  only  means,  according 
to  the  Hebrew  manner  of  speaking,  that  the  person  spoken  of  shall  really  and 
etFectually  be  what  he  is  called,  and  actually  fulfil  that  title.  Tims,  Unto  us  a 
child  is  bom — and  his  name  shall  be  called  Wonderful,  Counsellor,  the  Mighty 
God,  the  Prince  of  Peace — That  is,  he  shall  be  all  these,  though  not  so  much 
nominally,  as  really,  and  in  effect.  And  thus  was  he  called  Emmanuel;  which 
was  no  common  name  of  Christ,  but  points  out  iiis  nature  and  office  ;  as  he  is  God 
incarnate,  and  dwells  by  his  Spirit  in  the  hearts  of  his  people. 

It  is  observable,  the  words  in  Isaiah  are,  Thou  (namely,  his  mother)  shalt  call; 
but  here,  They — that  is,  all  his  people,  shall  call — shall  acknowledge  him  to  be 
Emmanuel,  God  with  us.  Which  being  interpreted — This  is  a  clear  proof  that 
St.  Matthew  wrote  his  Gospel  in  Greek,  and  not  in  Hebrew. 

25.  He  knew  her  not,  till  after  she  had  brought  forth — It  cannot  be  inferred  from 
hence,  that  he  knew  her  afterward  :  no  more  than  it  can  be  inferred  from  that 
expression,  2  Sam,  vi,  23,  Michal  had  no  child  till  the  day  of  her  death,  that  she 
had  children  afterward.  Nor  do  the  words  that  follow,  the  first-born  son,  alter 
the  case.  For  there  are  abundance  of  places,  wherein  the  term  first  born  is  used, 
though  there  were  no  subsequent  children. 

II.  1.  Bethlehem  of  Judea — There  was  another  Bethlehem  in  the  tribe  of  Zebu. 
Ion.  In  the  days  of  Herod — commonly  called  Herod  the  Great,  born  at  Ascalon. 
The  sceptre  was  now  on  the  point  of  departing  from  Judah.  Among  his  sons 
were  Archelaus,  mentioned  ver.  22  ;  Herod  Antipas,  mentioned  chap,  xiv ;  and 
Philip,  mentioned  Luke  iii.  Herod  Agrippa,  mentioned  Acts  xii,  was  his  grandson 
Wise  men — The  first  fruits  of  the  Gentiles.  Probably  they  were  Gentile  philoso 
phers,  who,  through  the  Divine  assistance,  had  improved  their  knowledge  of 
nature,  as  a  means  of  leading  to  the  knowledge  of  the  one  true  God.  Nor  is  it 
unreasonable  to  suppose,  that  God  had  favoured  them  with  some  extraordinary 
revelations  of  himself,  as  he  did  Melchisedec,  Job,  and  several  others,  who  were 
not  of  the  family  of  Abraham  ;  to  which  he  never  intended  absolutely  to  confine 
his  favours.  The  title  given  them  in  the  original  was  anciently  given  to  all 
philosophers,  or  men  of  learning;  those  particularly  who  were  curious  in  examin 
in^  the  works  of  nature,  and  observing  the  motions  of  the  heavenly  bodies. 

From  the  east — So  Arabia  is  frequently  called  in  Scripture.  It  lay  to  th>  cast 
of  Judea,  and  was  famous  for  gold,  frankincense,  and  myrrh.  We  have  seen  hi. 
star — Undoubtedly  they  had  before  heard  Balaam's  propliecy.  And  probablj 
when  they  saw  this  unusual  star,  it  was  revealed  to  them  that  this  prophecy  wai 
fulfilled.     In  the  east — That  is,  while  we  were  in  the  east. 

2.  To  do  him  homage — To  pay  him  that  honour,  by  bowing  to  the  earth  before 
him,  which  the  eastern  nations  used  to  pay  to  their  monarchs. 

4.  The  chief  priests — That  is,  not  only  the  high  priest  and  his  deputy,  with 
those  who  formerly  had  borne  that  oflice  :  but  also  the  chief  man  in  each  of  those 
twenty-four  courses,  into  which  the  body  of  priests  were  divided,  1  Chron.  xxiv, 
10.     The    scribes    were    those    whose    peculiar  business    it  was  to  explain  the 

*  Isaiah  vii,  14.        t  Luke  ii,  7. 


CHAPTER  11.  i3 

•>  Judea  ;  for  thus  it  is  written  by  the  prophet,  *  And  thou,  Bethlehem, 
in  the  land  of  Judah,  art  in  nowise  the  least  among  the  princes  of 
Judah  ;  for  out  of  thee  shall  come  forth  a  Governor,  who  shall  rule 

7  my  people  Israel.  Then  Herod,  having  privately  called  the  wist, 
men,  inquired  of  them  with  great  exactness,  at  what  time  the  star 

8  appeared :  And  sending  them  to  Bethlehem,  he  said,  Go,  inquire 
exactly  concerning  the  young  child,  and  if  ye  find  him,  bring  me 

9  word  again,  that  1  also  may  come  and  do  him  homage.  And  hav- 
ing heard  the  king,  they  departed  ;  and  lo,  the  star  which  they  had 
seen  in  the  east,  moved  on  before  them,  till  it  came  and  stood  over 

iO  where  the  young  child  was.     And  seeing  the   star,  they  rejoiced 

11  with  exceeding  great  joy.  And  being  come  into  the  house,  they 
saw  the  young  child,  with  Mary  his  mother  ;  and  falling  down,  they 
did  him  homage.     And  opening  their  treasures,  they  presented  to 

12  him  gifts,  gold,  frankincense,  and  myrrh.  And  having  been  warned 
of  God  in  a  dream  not  to  return  to  Herod,  they  retired  into  their 
own  country  another  way. 

1 3  And  when  they  had  retired,  behold,  an  angel  of  the  Lord 
appeareth  to  Joseph  in  a  dream,  saying.  Arise,  and  take  the  young 
child  and  his  mother,  and  flee  into  Egypt,  and  continue  there  till 
I  shall  tell  thee :   for  Herod  will  seek  the  young  child  to  destroy 

14  him.     And  he  arose,  and  took  the  young  child  and  his  mother  by 

15  night,  and  retired  into  Egypt,  And  continued  there  till  the  death  of 
Herod  ;  that  it  might  be  fulfilled  which  was  spoken  of  the  Lord  by 

1 6  the  prophet,  saj  ing,  f  Out  of  Egypt  have  1  called  my  Son.     Then 

Scriptures  to  the  people.  They  were  the  public  preachers,  or  expounders  of  the 
law  of  Moses.     Whence  the  chief  of  them  were  called  doctors  of  the  law. 

6.  Thou  aft  in  nowise  the  least  among  the  princes  of  Judah — That  is,  among  the 
cities  belonging  to  the  princes  or  heads  of  thousands  in  Judah.  When  this  and 
several  other  quotations  from  the  Old  Testauient  are  compared  with  the  original, 
it  plainly  appears,  the  apostles  did  not  always  think  it  necessary  exactly  to  tran. 
scribe  the  passages  they  cited,  but  contented  themselves  with  giving  the  general 
sense,  though  with  some, diversity  of  language.  The  words  of  Micah,  which  we 
render.  Though  thou  be  little,  may  be  rendered.  Art  thou  little  ?  And  then  the 
difference  which  seems  to  be  here  between  the  prophet  and  the  evangelist 
vanishes  away. 

8.  And  if  ye  find  him,  bring  me  word — Probably  Herod  did  not  believe  he  was 
born ;  otherwise  would  not  so  suspicious  a  prince  have  tried  to  make  sure  work 
at  once  ? 

10.  Seeing  the  star — Standing  over  where  the  child  was. 

11.  They  presented  to  him  gifts — It  was  customary  to  offer  some  present  to  any 
eminent  person  whom  they  visited.  And  so  it  is,  as  travellers  observe,  in  the 
eastern  countries  to  tiiis  day.  Gold,  frankincense,  and  myrrh — Probably  thepe 
were  the  best  things  their  country  afforded ;  and  the  presents  ordinarily  made  to 
great  persons 

This  was  a  most  seasonable,  providential  assistance  for  a  long  and  expensive 
;ourney  into  Egypt,  a  country  where  they  were  entirely  strangers,  and  were  to 
stay  for  a  considerable  time. 

15.  That  it  might  be  fulfilled — That  is,  whereby  was  fulfilled.  The  origind 
word  fn.  quently  signifies,  not  the  design  of  an  action,  but  barely  the  consequence 
or  event  of  il.  Which  was  spoken  of  the  Lord  by  the  prophet — on  another  occasion  : 
Out  of  Egypt  have  I  called  my  Son — which  was  now  fulfilled  as  it  were  anew ; 
Christ  being  in  a  far  higher  sense  the  Son  of  God  than  Israel,  of  whom  the  words 
were  originally  spoken, 

16.  Then  Herod,  seeing  that  he  was  deluded  by  the  wise  men — So  did  his  pride 
teach  him  to  regard  this  action,  as  if  it  were  intended  to  expose  him  to  the  deri. 

*  Micah    .  2.         t  Hosea  xi,  1. 


14  ST.  MATTHEW. 

Herod,  seeing  he  was  deluded  by  the  wise  men,  was  exce««ding 
wroth,  and  sending  forth,  slew  all  the  male  children  that  were  in 
Bethlehem,  and  in  all  the  confines  thereof,  from  two  years  old  and 
under  ;  according  to  the  time  which  he  had  exactly  inquired  of  the 

17  wise  men.     Then  was  fulfilled  that  which  was  spoken  by  Jeremiah 

18  the  prophet,  saying,  *  In  Rama  was  there  a  voice  heard,  lamenta- 
tion, and  weeping,  and  great  mourning,  Rachel  weeping  for  hey 
children,    and    would    not    be    comforted,    because    they  are  not 

15  But  when  Herod  was  dead,  behold,  an  angel  of  the  Lord  appeareth 

20  in  a  dream  to  Joseph  in  Egypt,  saying.  Arise,  and  take  the  young 
child  and  his  mother,  and  go   into  the  land  of  Israel ;    for  they 

21  are  dead  who  sought  the  young  child's  life.  And  he  arose,  and 
took  the  young  child  and  his  mother,  and  came  into  the  land  of 

22  Israel.  But  having  heard,  Archelaus  reigneth  over  Judea  in  the 
room  of  his  father  Herod,  he  was  afraid  to  go  thither,  and  being 
warned  of  God  in  a  dream,  he  turned   aside   into  the   region  of 

23  Galilee.  And  he  came  and  dwelt  in  a  city  called  Nazareth,  that 
it  might  be  fulfilled  which  was  spoken  by  the  prophets.  He  shdl 
be  called  a  Nazarene. 

III.     t  In  those  days  cometh  John  the  Baptist  preaching  in  the  wilder- 
2  derness  of  Judea,  And  saying.  Repent  ye ;    for  the  kingdom  of 

sion  of  his  subjects.     Sending  forth — a  party  of  soldiers:    In  all  the  confines 
thereof — In  all  the  neighbouring  places,  of  which  Rama  was  on<3. 

17.  Then  was  fulfilled — A  passage  of  Scripture,  whether  prophetic,  historical, 
or  poetical,  is  in  the  language  of  the  New  Testament  fulfilled,  when  an  event 
happens  to  which  it  may  with  great  propriety  be  accommodated. 

18.  Rachel  weeping  for  her  children — The  Benjamites,  who  inhabited  Rama, 
sprung  from  lier.  She  was  buried  near  this  place ;  and  is  here  beautifully 
represented  risen,  as  it  were  out  of  her  grave,  and  bewailing  her  lost  children. — 
Because  they  are  not — that  is,  are  dead.  The  preservation  of  Jesus  from  this 
destruction,  may  be  considered  as  a  figure  of  God's  care  over  his  children  in  their 
greatest  danger.  God  does  not  often,  as  he  easily  could,  cut  off  tlieir  persecutors 
at  a  stroke.  But  he  provides  a  hiding  place  for  his  people,  and  by  methods  not 
less  effectual,  though  less  pompous,  preserves  them  from  being  swept  away,  even 
when  the  enemy  comes  in  like  a  flood. 

22.  He  was  afraid  to  go  thither — into  Judea;  and  so  turned  aside  into  the  region 
of  Galilee — a  part  of  the  land  of  Israel  not  under  the  jurisdiction  of  Archelaus. 

23.  He  came  and  dwelt  in  Nazareth — (where  he  had  dwelt  before  he  went  tc 
Bethlehem)  a  place  contemptible  to  a  proverb.  So  that  hereby  was  fulfilled 
what  has  been  spoken  in  effect  by  several  of  the  prophets,  (though  bv  none  of  them 
in  express  words,)  He  shall  be  called  a  Nazarene — that  is,  he  shall  be  despised 
and  rejected,  shall  be  a  mark  of  public  contempt  and  reproach. 

III.  1.  In  those  days — that  is,  while  Jesus  dwelt  there.  In  the  wilderness  of 
Judea — This  was  a  wilderness  properly  so  called,  a  wild,  barren,  desolate  place 
as  was  that  also  where  our  Lord  w;is  templed.  But,  generally  speaking,  a  wilder 
ness  in  the  New  Testament  means  only  a  common,  or  less  cultivated  place  it 
opposition  to  pasture  and  arable  land. 

2.  The  kingdom  of  heaven,  and  the  kingdom  of  God,  are  hut  two  phrases  fo; 
the  same  thing.  They  mean,  not  barely  a  future  happy  state  in  heaven,  but  a 
slate  to  be  enjoyed  on  earth  :  the  proper  disposition  for  the  glory  of  heaven,  rathej 
ihar.  the  possession  of  it.  Is  at  hand — As  if  he  had  said,  God  is  about  to  erect 
that  kingdom,  spoken  of  by  Daniel  (ch.  ii,  44;  and  vii,  13,  14;)  the  kingdom  of 
*he  God  of  heaven.  It  properly  signifies  here,  the  Gospel  dispensation,  xn  which 
subjects  were  to  be  gathered  to  God  by  his  Son,  and  a  society  to  be  formed,  which 
was  to  subsist  first  on  earth,  and  afterward  with  God  in  glory.  In  some  places 
of  Scripture,  the  phrase  more  particularly  denotes  the  state  of  it  on  earth :  in 
others,  it  signifies  only  the  state  of  glory  :  but  it  generally  includes  both.     The 

*  Jer.  XXXI,  15.         ^  Mnrk  i,  1 ;  Luke  iii,  I. 


CHAPTER  ill.  10 

3  heaven  is  at.  hand.  For  this  is  he  that  was  spoken  of  by  the  Pro 
phet  Isaiah,  saying,  •The  voice  of  one  crying  aloud  in  the  wilder- 
ness, Prepare  ye  the  way  of  the  Lord,  make  his  paths  straight 

4  And  this  John  had  his  raiment  of  camels'  hair,  and  a  leathern  gir 
die  about  his  loins  ;  and  his  food  was  locusts  and  wild  honey. 

5  Then  went  out  to  him  Jerusalem  and  all  Judea,  and  all  the  regior 

6  round  about  Jordan,  And  were  baptized  of  him  in  Jordan,  confess 

7  ing  their  sins.     But  seeing  many  of  the  Pharisees  and  Sadducees 
coming  to  his  baptism,  he  said  to  them,  Ye  brood  of  vipers,  wlio 

8  hath  sliowed  you   to  flee   from  the  wrath  to  come  ?    Bring  forth 

9  therefore   fruit  worthy  of   repentance  :    And   say   not    confidently 

Tews  understood  it  of  a  temporal  kingdom,  the  seat  of  which  they  supposed  would 
be  Jerusalem;  and  the  expected  sovereign  of  this  kingdom  they  learned  from 
Daniel  to  call  the  Son  of  man. 

Both  John  the  Baptist  and  Christ  took  up  that  phrase,  the  kingdom  of  heaven, 
as  they  found  it,  and  gradually  taught  the  Jews  (though  greatly  unwilling  to 
learn)  to  underutand  it  right.  The  very  demand  of  repentance,  as  previous  to  it, 
showed  it  was  a  spiritual  kingdom,  and  that  no  wicked  man,  how  politic,  brave, 
or  learned  soever,  could  possibly  be  a  sflbject  of  it. 

3.  The  way  of  the  Lord — Of  Christ.  Make  his  paths  straight — By  removing 
every  thing  which  might  prove  a  hinderance  to  his  gracious  appearance. 

4.  John  had  his  raiment  of  camels^  hair — Coarse  and  rough,  suiting  his  character 
and  doctrine.  A  leathern  girdle — Like  Elijah,  in  whose  spirit  a^-.d  power  he  came 
His  food  was  locusts  and  wild  honey — Locusts  are  ranked  among  clean  meats. 
Lev.  xi,  22.  But  these  were  not  always  to  be  had.  So  in  default  of  those,  he 
fed  on  wild  honey. 

6.  Confessing  their  sins — Of  their  own  accord  ;  freely  and  openly. 

Such  prodigious  numbers  could  hardly  be  baptized  by  immerging  their  whole 
bodies  under  water  :  nor  can  we  tliink  they  were  provided  with  change  of  raimeni 
for  it,  which  was  scarcely  practicable  for  such  vast  multitudes.  And  yet  they 
could  not  be  immerged  naked  with  modesty,  nor  in  their  wearing  apparel  with 
safety.  It  seems,  therefore,  that  they  stood  in  ranks  on  the  edge  of  the  river,  and 
that  Jolin,  passing  along  before  them,  cast  water  on  their  heads  or  fices,  by 
which  means  he  might  baptize  many  thousands  in  a  day.  And  this  way  most 
naturally  signified  Christ's  baptizing  them  with  the  Holy  Ghost  and  with  fire, 
which  John  spoke  of,  as  prefigured  by  his  baptizing  with  water,  and  wiiich  was 
eminently  fulfilled,  when  the  Holy  Ghost  sat  upon  the  disciples  in  the  appearance 
of  tongues,  or  flames  of  fire. 

7.  The  Pharisees  were  a  very  ancient  sect  among  the  Jews.  They  took  theii 
name  from  a  Hebrew  word,  which  signifies  to  separate,  because  they  separated 
themselves  from  all  other  men.  They  were  outwardly  strict  observers  of  the 
law,  fasted  often,  made  long  prayers,  rigoro'isly  kept  the  Sabbath,  and  paid  all 
tithe,  even  of  mint,  anise,  and  cummin.  Hence  they  were  in  high  esteem  among 
the  people.     But  inwardly,  they  were  full  of  pride  and  hypocri^^y. 

The  Sadducees  were  another  sect  among  the  Jews,  only  not  so  considerable  as 
the  Pharisees.  They  denied  the  existence  of  angels,  and  the  immortality  of  the 
soul,  and  by  consequence  the  resurrection  of  the  dead.  Ye  brood  of  vipers — In 
lite  manner,  the  crafty  Herod  is  styled  a  fox,  and  persons  of  insidious,  ravenous, 
orofane,  or  sensual  dispositions,  are  named  respectively  by  him  who  saw  theii 
learts,  serpents,  dogs,  wolves,  and  swine ;  terms  which  are  not  the  random 
aaguage  of  passion,  but  a  judicious  designation  of  the  persons  meant  by  them 
Fr  r  it  was  fitt  ing  such  men  should  be  marked  out,  either  for  a  caution  to  others, 
or  a  warning  to  themselves. 

3.  Repentan  e  is  of  two  sorts;  that  which  is  termed  legal,  and  that  which  is 
styled  evangelical  repentance.  The  former  (which  is  the  same  that  is  spoken  of 
fiere)  is  a  thorough  conviction  of  sin.  The  latter  is  a  change  of  heart  (and 
consequently  of  life)  from  all  sin  to  all  holiness. 

9  And  say  not  confidently — The  word  in  the  original,  vulgarly  rendered. 
Think  not,  seems  here,  and  in  many  places,  not  to  diminish,  but  rather  add  tc 

•  *  Isaiah  xl.  3 


i6  ST.  MATTHEW 

within  yourselves,  We  have  Abraham  to   our  Fattier ;  for  1  say 
luito  you,  God  is  able  of  these  stones  to  raise  up  children  to  Abra- 

10  ham  But  the  axe  also  already  lieth  at  the  root  of  the  tree  ;  there- 
fore every  tree  that  bringeth  not  forth  good  fruit,  is  hewn  down 

11  and  cast  into  the  fire.  I  indeed  baptize  you  with  water  unto  re- 
pentance ;  but  he  that  cometh  after  me  is  mightier  than  I  ;  whose 
shoes  I  am  not  worthy  to  bear  ;  he  shall  baptize  you  with  the  I  loly 

15  Ghost  and  with  fire :  Whose  fan  is  in  his  hand,  .ind  he  will 
thoroughly  cleanse  his  floor,  and  gather  the  wheat  into  >  »  £  arner, 
*  ut  will  burn  up  the  chaff  with  unquenchable  fire. 

i3       *  1  hen  cometh  Jesus  from  Galilee  to  Jordan  unto  John,  to  be 

14  baptized  by  him.     But  John  forbad  him,  saying,  I  have  need  to  be 

!5  baptized  of  thee,  and  comest  thou  to  me?    And  Jesus  answering 

said  to  him,  Sufier  tt   now  ;  for  thus  it  beconieth  us  to  fulfil  all 

1 6  righteousness.  Then  he  suffered  him.  And  Jesus  being  baptized, 
went  up  straightway  from  tbe  water,  and,  lo,  the  heavens  were 
opened  to  him,   and    he   saw  the   Spirit  of  God  descending  like 

17  a  dove,  and  coming  upon  him.  And  lo,  a  voice  out  of  the  heavens 
saying.  This  is  my  beloved  Son,  ii)  whcra  I  delight. 

the  force  of  the  word  with  which  it  is  joined.  We  have  Abraham  to  our  father — 
It  is  ahnost  incredible,  how  great  the  presumption  of  the  Jews  was  on  this  their 
relation  to  Abraham.  One  of  their  famous  sayings  was,  "  Abraham  sits  near  the 
gates  of  hell,  and  suffers  no  Israelite  to  go  down  into  it."  /  say  unto  you — This 
preface  always  denotes  the  importance  of  what  follows.  Of  these  stones — Proba- 
bly pointing  to  those  which  lay  before  them. 

10.  But  the  axe  also  already  lieth — That  is,  there  is  no  room  for  such  idle  preten 
ces.  Speedy  execution  is  determined  against  all  that  do  not  repent.  The  compari. 
Bon  seems  to  be  taken  from  a  woodman  that  has  laid  down  his  axe  to  put  off  his 
coat,  a.'d  then  immediately  goes  to  work  to  cut  down  the  tree.  This  refers  to 
the  V  ,  atn  to  come  in  verse  7.     Is  hewn  down — Instantly,  without  farther  delay. 

' .  He  shall  baptize  you  with  the  Holy  Ghost  and  with  fire — He  sliall  fill  you 
w  tl»  the  Holy  Ghost,  inflaming  your  hearts  with  that  fire  of  love,  which  many 
v9„e<-s  cannot  quench.  And  this  was  done,  even  with  a  visible  appearance  as  of 
hre,  on  the  day  of  pentecost. 

12.  Whose  fan — That  is,  the  word  of  the  Gospel.  His  floor — That  is,  liis 
Church,  which  is  now  covered  with  a  mixture  of  wheat  and  chaff.  He  will  gathei 
the  wheat  into  the  garner — Will  lay  up  those  who  are  truly  good  in  heaven. 

15.  It  becometh  us  to  fulfil  all  righteousness — It  becometh  every' messenger  of 
God  to  observe  all  his  righteous  ordinances.  But  the  particular  meaning  of  our 
Lord  seems  to  be,  that  it  becometh  us  to  do  (me  to  receive  baptism,  and  you  to 
administer  it)  in  order  to  fulfil,  that  is,  that  I  may  fully  perform  every  part  of  the 
righteous  law  of  God,  and  the  commission  he  hath  given  me. 

16.  And  Jesus  being  baptized — Let  our  Lord's  submitting  to  baptism  teach  us 
a  holy  exactness  in  the  observance  of  those  institutions  wliich  owe  their  obliga. 
lion  merely  to  a  Divine  command.  Surely  thus  it  becometh  all  his  followers  to 
CxJ.'W  all  righteousness. 

Jtsus  had  no  sin  to  wash  away.  And  yet  he  was  baptized.  And  God  owned 
his  ordinance,  so  as  to  make  it  the  season  of  pouring  forth  the  Holy  Spirit  upon 
him.  And  where  can  we  expect  this  sacred  effusion,  but  in  an  humble  attendance 
un  Divine  appointments  ?  Lo,  the  heavens  were  opened,  and  he  saw  the  Spirit  of 
Ood — St.  Luke  adds,  in  a  bodily  form — Probably  in  a  glorious  appearance  cf  fire, 
perhaps  in  the  shape  of  a  dove,  descending  with  a  hovering  motion,  till  it  rested 
upon  hitn.  This  was  a  visible  token  of  those  secret  ope-ations  of  the  blessed 
Spirit,  by  which  he  was  anointed  in  a  peculiar  manner ;  and  abundantly  fitted 
for  his  publi".  work. 

17.  And  lo,  a  voice — We  have  here  a  glorious  manifestation  of  the  ever.blessed 
Trinity:  the  Father  speaking  from  heaven,  the  Son  spoken  to,  the  Holy  GhosI 

*  Mark  i,  9     Luke  lii,  21 


CHAPTER  IV  17 

IV.      ITien*  was  Jesus  led  up  by  the  Spirit  into  the  wilderness  to 

2  be  tempted  by  the  devil.     And  having  fasted  forty  days  and  forty 

3  nights,  he  was  afterward  hungry.  And  the  tempter  coming  to 
him,  said.  If  thou  be  the  Son  of  God,  command  that  these  stones 

4  be  made  bread.  But  he  answering,  said,  It  is  written,  f  Man  shall 
not  live  by  bread  alone,  but  by  every  word  that  proceedeth  out  of 

5  the  mouth  of  God.  Then  the  devil  taketh  him  with  him  into 
the   holy  city,  and  setteth  him  on  the  battlement  of  the  temple, 

8  And  saith  unto  him.  If  thou  be  the  Son  of  God,  cast  thyself  down  ; 
for  it  is  written,  |  He  shall  charge  his  angels  concerning  thee,  and 
in  their  hands  they  shall  bear  thee  up,  lest  at  any  time  thou  dash 

7  thy  foot  against  a  stone.     Jesus  said  to  him.  It  is  written  again, 

8  ^  Thou  shalt  not  tempt  the  Lord  thy  God.  Again,  the  devil  taketh 
him  with  him  to  an  exceeding  high  mountain,  and  showeth  him  all 

£  the  kingdoms  of  the  world  and  the  glory  of  them.  And  saith  to  him. 
All  these  things  will  I  give  thee,  if  thou  wilt  fall  down  and  worship 

10  me.     Then  Jesus  saith  to  him,  Get  thee  hence,  Satan  ;  for  it  is 
written,  ||  Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shall 

11  thou  serve.     Then  the  devil  leaveth  him,  and  behold,  angels  came 
and  waited  upon  him. 

descending  upon  him.  In  whom  I  delight — What  an  encomium  is  this!  How 
poor  to  this  are  all  other  kinds  of  praise  !  To  be  the  pleasure,  the  delight  of  God, 
this  is  praise  indeed :  this  is  true  glory :  tliis  is  the  highest,  the  brightest  light, 
that  virtue  can  appear  in. 

IV.  L  Then — After  this  glorious  evidence  of  his' Father's  love,  he  was  com- 
pletely  armed  for  the  combat.  Thus  after  the  clearest  light  and  the  strongest 
consolation,  let  us  expect  the  sharpest  temptations.  By  the  Spirit — Probably 
through  a  strong  inward  impulse. 

2.  Having  Justed — Whereby  doubtless  he  received  more  abundant  spiritual 
strength  from  God.  Forty  days  and  forty  nights — As  did  Moses,  the  giver  of  the 
law,  and  Elijah,  the  great  restorer  of  it.  He  was  afterward  hungry — And  so 
prepared  for  the  first  temptation. 

3.  Coming  to  him — In  a  visible  form ;  probably  in  a  human  shape,  as  one  that 
desired  to  inquire  farther  into  the  evidences  of  his  being  the  Messiah. 

4.  It  is  written — Thus  Christ  answered,  and  thus  we  may  answer  all  the  sug- 
gestions  of  the  devil.  By  every  word  that  proceedeth  out  of  the  mouth  of  God — 
That  is,  by  whatever  God  commands  to  sustain  him.  Therefore  it  is  not  needful 
I  should  work  a  miracle  to  procure  bread,  without  any  intimation  of  my 
Father's  will. 

5.  The  holy  city — So  Jerusalem  was  commonly  called,  being  the  place  God  had 
peculiarly  chosen  for  himself.  On  the  battlement  of  the  temple — Probably  over 
the  king's  gallery,  which  was  of  such  a  prodigious  height,  that  no  one  could  look 
down  from  the  top  of  it  without  making  himself  giddy. 

6.  In  their  hands — That  is,  with  great  care. 

7.  Thou  shalt  not  tempt  the  Lord  thy  God — By  requiring  farther  evidence  of 
what  he  hath  already  made  sufficiently  plain. 

8.  Showeth  him  all  the  kingdoms  of  the  world — In  a  kind  of  visionary  repre. 
.entation. 

9.  If  thou  wilt  fall  down  and  worship  me — Here  Satan  clearly  shows  who  h« 
«ras.  Accordingly  Christ  answering  this  suggestion,  calls  him  by  his  own  name, 
nrhich  he  had  not  done  before. 

10.  Get  thee  hence,  Satan — Not,  get  thee  behind  me,  that  is,  into  thv  proper 
place ;  as  he  said  on  a  quite  different  occasion  to  Peter,  speaking  whal  veas  not 
expedient 

11.  Angels  came  and  waited  upon  him — Both  to  supply  him  with  food,  and  ta 
congratulate  his  victory. 

*  Mark  i.  12  ;  Luke  iv,  1        t  Deut.  viii,  3.       X  Psahn  xci,.  11,  12       ^  Deut.  vi,  Ifi 

II  Deut.  vi,  13. 


18  ST.  MATTHEW. 

12  •  But  when  he  nea/d  that  John  was  cast  into  prison,  he  retired 

13  into  Galilee.  And  leaving  Nazareth,  he  came  and  dwelt  at  Caper- 
naum, which  is  on  the  sea  coast,  in  the  borders  of  Zebulon  and 

14  Naphthali :  that  it  might  be  fulfilled  which  was  spoken  by  Isaial 

15  the  prophet,  saying,  f  The  land  of  Zebulon  and  the  land  of  Naph 
thah,  by  the  way  of  the  sea,  beyond  Jordan,  Galilee  of  the  Gentiles: 

16  The  people  who  walked  in  darkness  saw  a  great  light,  and  to  them 
who  sat  in  the  region  of  the  shadow  of  death,  light  is  sprung  up. 

17  From  that  time  Jesus  began  to  preach  and  to  say,  Eepent,  foi 

18  the  kingdom  of  heaven  is  at  hand.  |  And  walking  by  ihe  sea  of 
Galilee,  he  saw  two  brethren,  Simon  called  Peter,  and  Andrew  his 

19  brother,  casting  a  net  into  the  sea,  for  they  were  fishers.  And  he 
saith  to  them,  Come  after  me,  and  I  will  make  you  fishers  of  men. 

20  And  straightway,  leaving  their  nets,  they  followed  him.    And  going 

21  on  from  thence,  he  saw  two  other  brethren,  James  the  son  of 
Zebedee,  and  John  his  brother,  in  the  vessel  with  Zebedee  their 

22  father,  mending  their  nets ;  and  he  called  them.  And  leaving  the 
vessel  and  their  father,  they  immediately  followed  him. 

23  And  Jesus  went  about  all  Galilee,  teaching  in  their  synagogues, 
and  preaching  the  Gospel  of  the  kingdom,  and  healing  all  manner 

24  of  disease  and  all  manner  of  malady  among  the  people.  And  his 
fame  went  through  all  Syria :  and  they  brought  to  him  all  sick 
people,  that  were  held  with  divers  diseases  and  tormenting  pains ; 
and  demoniacs,  and  lunatics,  and  paralytics  ;  and  he  healed  them. 


12.  He  retired  into  Galilee — This  journey  was  not  immediately  after  hii 
temptation.  He  first  went  from  Judea  into  Galilee,  John  i,  43 ;  ii,  1.  Then  into 
Judea  again,  and  celebrated  the  passover  at  Jerusalem,  John  ii,  13.  He  baptized 
in  Judea  while  John  was  baptizing  at  Enon,  John  iii,  22,  23.  All  this  time  John 
was  at  liberty,  ver.  24.  But  the  Pharisees  being  offended,  chap,  iv,  1 ;  and  John 
put  in  prison,  he  then  took  this  journey  into  Galilee. 

13.  Leaving  Nazareth — Namely,  when  they  had  wholly  rejected  his  word,  and 
even  attempted  to  kill  him,  Luke  iv,  29. 

15.  Galilee  of  the  Gentiles — That  part  of  Galilee  which  lay  beyond  Jordan  waa 
so  called,  because  it  was  in  a  great  measure  inhabited  by  Gentiles,  that  is, 
heathens. 

16.  Here  is  a  beautiful  gradation,  first,  they  walked,  then  they  sat  in  darkness, 
and  lastly,  in  the  region  of  the  shadow  of  death. 

17.  From  that  time  Jesus  began  to  preach — He  had  preached  before,  both  to 
Jews  and  Samaritans,  John  iv,  41,  45.  But  from  this  time  began  his  solemn  stated 
preaching.  Repent,  for  the  kingdom  of  heaven  is  at  hand — Although  it  is  the 
peculiar  business  of  Christ  to  establish  the  kingdom  of  heavep  in  the  hearts  of 
men,  yet  it  is  observable,  he  begins  his  preaching  in  the  same  words  with  John 
the  Baptist :  because  the  repentance  which  John  taught  still  was,  and  evei  will 
be,  the  necessary  preparation  for  t'nat  inward  kmgdom.  But  that  phrase  is  not 
only  used  with  regard  to  individuals  in  whom  it  is  to  be  established,  but  also  with 
Togard  to  the  Christian  Church,  the  whole  body  of  believers.     In  the  former  ?ens« 

1  is  opposed  to  repentance ;  in  the  latter  the  Mosaic  dispensation. 

23,  The  Gospel  of  the  kingdom — The  Gospel,  that  is,  the  joyous  message,  is  the 
proper  name  of  our  religion :  as  will  be  amply  verified  in  all  who  earnestly  and 
perseveringly  embrace  it. 

24.  Through  all  Syria — The  whole  province,  of  which  the  Jewish  country  \yai 
only  a  small  part.  And  demoniacs — Men  possessed  with  devils :  and  lunatics, 
and  paralytics — Men  ill  of  the  palsy,  whose  cases  were  of  all  others  most  deplo 
rable  and  most  helpless. 

♦  Mark  i,  14.         t  Isaiah  ix,  1,2.        t  Mark  i,  16  ;  Luke  ▼,  1 


CHAPTER  V.  19 

25  And  there  followed  him  great  multitudes  from  Galilee,  and  Deca 

polis,  and  Jerusalem,  and  Judea,  and  from  beyond  Jordan. 
V.        And  seeing  the  multitudes,  he  went  up  into  the  mountam ;  and 

2  when  he  was  sat  down  his  disciples  came  to  him.    And  he  opened 

3  his  mouth  and  taught  them,  saying,  *  Happy  are  the  poor  in  spirit 

4  for  theirs  is  the  kingdom  of  heaven.     Happy  are  they  that  mourn  . 

5  for  they  shall  be  comforted.     Happy  are  the  meek ;  for  they  shall 

6  inherit  the  earth.  Happy  are  they  that  hunger  and  thirst  after 
r  righteousness ;  for  they  shall  be  satisfied.  Happy  are  the  merci 
8  ml ;  for  they  shall  obtain  mercy.     Happy  are  the  pure  in  heart ; 

25.  Decapolis — A  tract  of  land  on  the  east  side  of  the  sea  of  Ga  ilee,  in  which 
were  ten  cities  near  each  other. 

V.  1.  And  seeing  the  multitudes — At  some  distance,  as  they  .vere  coming  to 
him  from  every  quarter.  He  went  up  into  the  mountain — Which  was  near :  where 
there  was  room  for  them  all.  His  disciples — not  only  his  twelve  disciples,  but  all 
who  desired  to  learn  of  him. 

2.  And  he  opened  his  mouth — A  phrase  which  always  denotes  a  set  and  solemn 
discourse ;  and  taught  them — To  bless  men,  to  make  men  happy,  was  the  greut 
business  for  which  our  Lord  came  into  the  world.  And  accordingly  he  here 
pronounces  eight  blessings  together,  annexing  them  to  so  many  steps  in  Chris- 
tianity. Knowing  that  happiness  is  our  common  aim,  and  that  an  innate  instinct 
continually  urges  us  to  the  pursuit  of  it,  he  in  the  kindest  manner  applies  to  that 
instinct,  and  directs  it  to  its  proper  object. 

Though  all  men  desire,  yet  few  attain,  happiness,  because  they  seek  it  where 
it  is  not  to  be  found.  Our  Lord  therefore  begins  his  Divine  institution,  which  is 
the  complete  art  of  happiness,  by  laying  down  before  all  that  have  ears  to  hear, 
the  true  and  only  true  method  of  acquiring  it. 

Observe  the  benevolent  condescension  of  our  Lord.  He  seems,  as  it  were,  to 
lay  aside  his  supreme  authority  as  our  legislator,  that  he  may  the  better  act  the 
part  of  our  friend  and  Saviour.  Instead  of  using  the  lofty  style,  in  positive  com. 
mands,  he,  in  a  more  gentle  and  engaging  way,  insinuates  his  will  and  our  duty, 
by  pronouncing  those  happy  who  comply  with  it. 

3.  Happy  are  the  poor — In  the  following  discourse  there  is,  1.  A  sweet  invita- 
tion to  true  holiness  and  happiness,  ver.  3-12.  2.  A  persuasive  to  impart  it  to 
others,  ver.  13-16,  3.  A  description  of  true  Christian  holiness,  ver.  17;  chap, 
vii,  12,  (in  which  it  is  easy  to  observe,  the  latter  part  exactly  answers  the  for- 
mer.)  4.  The  conclusion  :  giving  a  sure  mark  of  the  true  way,  warning  against 
false  prophets,  exhorting  to  follow  after  holiness.  The  poor  in  spirit — They  who 
are  unfeignedly  penitent,  they  who  are  truly  convinced  of  sin ;  who  see  and  feel 
the  state  they  are  in  by  nature,  being  deeply  sensible  of  their  sinfulness,  guilti. 
ness,  helplessness.  For  theirs  is  the  kingdom  of  heaven — The  present  inward 
kingdom :  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost,  as  well  as  the 
eternal  kingdom,  if  they  endure  to  the  end. 

4.  They  that  mourn — Either  for  their  own  sins,  or  for  other  men's,  and  arc 
steadily  and  habitually  serious.  They  shall  be  comforted — More  solidly  and  deeplj' 
even  in  this  world,  and  eternally  in  heaven. 

5.  Happy  are  the  meek — They  that  hold  all  their  passions  and  affections  evenly 
balanced.  They  shall  inherit  the  earth — They  shall  have  all  things  really  necea- 
sary  for  life  and  godliness.  They  shall  enjoy  whatever  portion  God  hath  given 
thera  hero,  and  shall  hereafter  possess  the  new  earth,  wherein  dwelleth  right. 
>:>U8ness. 

6.  They  that  hunger  and  thirst  after  righteousness — Ailer  the  holiness  here 
described.     They  shall  he  satisfied  with  it. 

7.  The  merciful — The  tender-hearted :  they  who  love  all  men  as  themselves  : 
They  shall  obtain  mercy — Whatever  mercy  therefore  we  desire  from  God,  the 
same  let  us  show  to  our  brethren.  He  will  repay  us  a  thousand  fold,  the  love  we 
bear  to  any  for  his  sake. 

8.  The  pure  in  heart — The  sanctified :  they  who  love  God  with  all  their  heaita 
They  shall  see  G9d — In  all  things  here ;  hereafter  in  glory. 

♦Luke  vi,  20 


20  ST.  MATTHEW. 

9  for  they  shall  see  God.     Happy  are  the  peace  makers  ;  for  they 

10  shall  be  called  the  children  of  God.  Happy  are  they  who  art 
persecuted  for  ttghteousness'  sake ;  for  theirs  is  the  kingdom  of 

11  lieaven.     Happy  are  ye  when  men  shall  revile  and  persecute  you, 

1 2  and  say  all  manner  of  evil  against  you  falsely  for  my  sake  :  Rejoice 
and  be  exceeding  glad  ;  for  great  is  your  reward  in  heaven  ;  lor  so 
persecuted  they  the  prophets  who  were  before  you. 

13  *  Ye  are  the  salt  of  the  earth  :  but  if  the  salt  have  lost  its  savour 
wherewith  shall  it  be  salted  ?     It  is  thenceforth  good  for  nothing. 

1  4  but  to  be  cast  out  and  to  be  trodden  under  foot  of  men.  Ye  are 
the  light  of  the  world.    A  city  that  is  situated  on  a  mountain  cannot 

15  be  hid.  f  Neither  do  they  light  a  candle  and  put  it  under  a  bushel, 
but  on  a  candlestick,  and  it  giveth  light  to  all  that  are  in  the  house. 

1  b  Let  your  light  so  shine  before  men,  that  they  may  see  your  good 
works,  and  glorify  your  Father  who  is  in  heaven. 

1 7  Think  not  that  I  am  come  to  destroy  the  law  or  the  prophets  .   I 

18  am  not  come  to  destroy  but  to  fulfil.  \  For  verily  I  say  unto  you, 
Till  heaven  and  earth  pass  away,  one  jot  or  one  tittle  shall  in  no- 

9.  The  peace  makers — They  that  out  of  love  to  God  and  man  do  all  possible 
good  to  all  men.  Peace  in  the  Scripture  sense  implies  all  blessings  temporal 
and  eternal.  They  shall  he  called  the  children  of  God — Shall  be  acknowledged 
such  by  God  and  man.  One  would  imagine  a  person  of  this  amiable  temper 
and  behaviour  would  be  the  darling  of  mankind.  Bat  our  Lord  well  knew  it 
would  not  be  so,  as  long  as  Satan  was  the  prince  of  this  world.  He  tiierefore 
warns  them  before  of  the  treatment  all  were  to  expect,  who  were  determined 
thus  to  tread  in  his  steps,  by  immediately  subjoining,  Happy  are  they  who  are 
persecuted  for  righteousness'  sake. 

Through  this  whole  discourse  we  cannot  but  observe  the  most  exact  method 
which  can  possibly  be  conceived.  Every  paragraph,  every  sentence,  is  closely 
connected  both  with  that  which  precedes,  and  that  which  follows  it.  And  is 
not  this  the  pattern  for  every  Christian  preacher  ?  If  any  then  are  able  to  follow 
it  without  any  premeditation,  well :  if  not,  let  them  not  dare  to  preach  without 
it.  No  rhapsody,  no  incoherency,  whether  the  things  spoken  be  true  or  false, 
comes  of  the  Spirit  of  Christ. 

10.  For  righteousness'  sake — That  is,  because  they  have,  or  follow  after,  the 
righteousness  here  described.  He  that  is  truly  a  righteous  man,  he  that  jnourns, 
and  he  that  is  pure  in  heart,  yea,  all  that  will  live  godly  in  Christ  Jesus,  shall 
suffer  persecution,  H  Tim.  iii,  12.  The  world  will  always  say,  A^-iy  vpith  such 
fellows  from  the  earth.  They  are  made  to  reprove  our  thoughts.  They  are 
grievous  to  us  even  to  behold.  Their  lives  are  not  like  other  men's ;  their  ways  are 
of  another  jashion. 

11.  Revile — When  present:  say  all  evil — When  you  are  absent. 

12.  Your  reward — Even  over  and  above  the  happiness  that  naturally  and 
directly  results  from  holiness. 

13.  Ye — Not  tlijB  apostles,  not  ministers  only ;  but  all  ye  who  are  thus  holy, 
are  the  salt  of  the  earth — Are  to  season  others. 

14.  Ye  are  the  light  of  the  world — If  ye  are  thus  holy,  you  can  no  more  be  hid 
than  the  sun  in  the  firmament :  no  more  than  a  ciiy  on  a  mountain — Probablj 
pointing  to  that  on  the  brow  of  the  opposite  hill. 

15  Nay,  the  very  design  of  God  in  giving  you  this  light  was,  that  it  might  since. 

16  That  they  may  see — and  glorify — That  is,  that  seeing  your  good  works, 
they  may  be  moved  to  love  and  serve  God  likewise. 

17.  Think  not — Do  not  imagine,  fear,  hope,  that  I  am  come — Like  your  teash 
ers,  to  destroy  the  law  or  the  prophets.  I  am  not  come  to  destroy — The  moral  law, 
but  to  fulfil — To  establish,  illustrate,  and  explain  its  highest  meaning,  both  by  my 
Ws  and  doctrine. 

•  Mark  ix,  50  ;  Luke  xiii,  34.  T  Mark  iv,  21 ,  Luke  viii,  16 ;  xi,  33. 

+  T.uke  xvi,  17  ;  xxi.  31 


CHAPTER  V  21 

9  wise  pass  from  the  law  till  all  things  be  effected.  Whosoevei 
therefore  shall  break  one  of  the  least  of  these  commandments, 
and  teach  men  so,  shall  be  the  least  in  the  kingdom  of  heaven ; 
but  whosoever  shall  do  and  teach  them,  he  shall  be  great  in  the 
80  kingdom  of  heaven.  For  I  say  unto  you,  That  unless  your  right- 
eousness shall  exceed  the  righteousness  of  the  scribes  and  Phari- 

21  sees,  ye  shall  in  nowise  enter  into  the  kingdom  of  heaven.  Ye 
have  heard  that  it  was  said  to  them  of  old,  *  Thou  shalt  do  no 
murder,  and   whosoever  shall  do   murder,   shall   be   liable  to  the 

22  judgment.  But  I  say  unto  you,  That  whosoever  is  angry  \\  ai 
his  brother  shall  be  liable  to  the  judgment ;  and  whosoever  shall 
say  to  his  brother,  Raca,  shall  be  liable  to  the  council ;  but  whoso- 

23  ever  shall  say.  Thou  fool,  shall  be  liable  to  hell  fire.  Therefore,  if 
thou  bring  thy  gift  to  the  altar,  and  shalt  there  remember,  that  thy 

24  brother  hath  aught  against  thee,  Leave  there  thy  gift  before  the 

18.  Till  all  things  shall  he  effected — Which  it  either  requires  or  foretells.  For 
the  law  has  its  effect,  when  the  rewards  are  given,  and  the  punishments  annexed 
to  it  inflicted,  as  well  as  when  its  precepts  are  obeyed. 

19.  One  of  the  least — So  accounted  by  men  ;  and  shall  teach — Either  by  word 
or  example ;  shall  be  the  least — That  is,  shall  have  no  part  therein. 

20.  The  righteousness  of  the  scribes  and  Pharisees — Described  in  the  sequel  ol 
tliis  discourse. 

21.  Yr.  have  heard — From  the  scribes  reciting  the  law ;  Thou  shalt  do  no  mur. 
der — And  they  interpreted  this,  as  all  the  other  commandments,  barely  of  the 
outward  act.  The  judgment — The  Jews  had  in  every  city  a  court  of  twenty-three 
men,  who  could  sentence  a  criminal  Vo  be  strangled.  But  the  sanhedrim  only 
(the  great  council  which  sat  at  Jerusalem,  consisting  of  seventy-two  men,)  could 
sentence  to  the  more  terrible  death  of  stoning.  That  was  called  the  judgment, 
this  the  council. 

22.  Bat  I  say  unto  you — Which  of  the  prophets  ever  spake  thus  ?  Their  Ian. 
guage  IS,  Thus  saith  the  Lord.  Who  hath  authority  to  use  this  language,  but 
the  one  I/ivvgiver,  who  is  able  to  save  and  to  destroy.  Whosoever  is  angry 
with  his  brother — Some  copies  add,  without  a  cause — But  this  is  utterly  foreign 
in  the  whole  scope  and  tenor  of  our  Lord's  discourse.  If  he  had  only  forbidden 
iJie  being  angry  without  a  cause,  there  was  no  manner  of  need  of  that  solemn 
declaration,  /  say  unto  you ;  for  the  scribes  and  Pharisees  themselves  said  as 
much  as  this.  Even  they  taught,  men  ought  not  to  be  angry  without  a  cause. 
So  that  this  righteousness  does  not  exceed  theirs.  But  Christ  teaches,  that 
we  ought  not,  for  any  cause,  to  be  so  angry  as  to  call  any  man  Raca,  or  fool. 
We  ought  not,  for  any  cause,  to  be  angry  at  the  person  of  the  sinner,  but  at  his 
sins  only.  Happy  world,  were  this  plain  and  necessary  distinction  thoroughly 
understood,  remembered,  practised !  Raca  means,  a  silly  man,  a  trifler.  Whoso, 
ever  shall  say,  Thou  fool — Shall  revile,  or  seriously  reproach  any  man.  Our 
Lord  specified  three  degrees  of  murder,  each  liable  to  a  sorer  punishment  than 
the  other:  not  indeed  froiu  men,  but  from  God.  Hell  fire — In  the  valley  of  Hin- 
nom  (whence  the  word  in  the  original  is  taken)  the  children  were  used  to  be 
burnt  alive  to  Moloch.  It  was  afterward  made  a  receptacle  for  the  filth  of  the 
city,  where  continual  fires  were  kept  to  consume  it.  And  it  is  probable,  if  any 
jriminals  were  burnt  alive,  it  was  in  this  accursed  and  horrible  place.  ThsTS- 
fore  both  as  to  its  former  and  latter  state,  it  was  a  fit  emblem  of  hell.  It  must 
here  signify  a  degree  of  future  punishment,  as  much  more  dreadful  than  those 
"'nciirred  in  the  two  former  cases,  as  burning  alive  is  more  dreadful  than  eitliei 
itrangling  or  stoning. 

23.  Thy  brother  hath  aught  against  thee — On  any  of  the  preceding  accounts  ; 
for  any  unkind  thought  or  word  :  any  that  did  not  spring  from  love. 

24.  Leaving  thy  gift,  go — For  neither  thy  gift  nor  thy  praytr  will  atone  foi 
lliy  want  of  love :  but  this  will  make  them  both  an  abomination  before  God. 

'  Exod.  kx.  13. 


■22  ST.  MATTHEW 

altar,   and  go,  first  be  reconciled  to  thy  brother,  and  then  come 

25  and  offer  thy  gift.  *  Agree  with  thine  adversary  quickly  while 
thou  art  in  the  way  with  him,  lest  at  any  time  the  adversary  deliver 
thee  to  the  judge,  and  the   judge  deliver  thee  to  the    officer,  and 

26  thou  be  cast  into  prison.  Verily  I  say  unto  thee,  Thou  shalt  in  no- 
wise come  out  thence,  till  thou  hast  imid  the  last  farthing. 

27  Ye  have  heard,  that  it   was   said,  fThou  shalt  not  commit  adul- 

28  tery.  But  I  say  unto  you.  That  whosoever  looketh  ujjon  a  woman 
to  lust  after  her,  hath  already  committed  adultery  with  her  in  his 

29  heart.  |  But  if  thy  right  eye  cause  thee  to  offend,  pluck  it  out, 
and  cast  it  from  thee;  for  it  is  profitable  for  thee  that  one  of  thy 
members  should  perish,  and  not  that  thy  whole  body  should  be  cast 

30  into  hell.  And  if  thy  right  hand  cause  thee  to  offend,  cut  it  off,  and 
cast  it  from  thee ;  for  it  is  profitable  for  thee  that  one  of  thy  mem- 
bers should  perish,  and  not  that  thy  whole  body  be  cast  into  hell. 

31  It  hath  been   said,  §  Whosoever  shall  put  away  his  wife^  let  him 

32  give  lier  a  writing  of  divorce.  But  I  say  unto  you,  Whosoever 
shall  Y)ut  away  his  wife,  save  for  the  cause  of  whoredom,  causeth 
her  to  commit  adultery:  and  whosoever  shall  marry  her  that  is  put 
away,  committeth  adultery. 

33  Again,  ye  have  heard  that  it  was  said  to  tliem  of  old,  ||  Thou 
shalt  not  forswear  thyself,  but  shalt  j^erform  thine  oaths  unto  the 

34  Lord.     But  I  say  unto  you.  Swear  not   at   all,  neither  by  heaven, 

35  for  it  is  God's  throne:   Nor  by  the  eartli,  for  it  is  his   footstool: 

36  neither  by  Jerusalem,  for  it  is  the  city  of  the  great  King.     Neither 

25.  Agree  with  thine  adversary — With  any  against  whom  thou  hast  thus 
offended :  while  thou  art  in  the  way — Instantly,  on  the  spot ;  before  you  part. 
Lest  the  adversary  deliver  thee  to  the  judge — Lest  he  commit  his  jause  to  God 

26.  Till  thou  bast  paid  the  last  farthing — That  is,  for  ever,  since  thou  canst 
never  do  this. 

What  has  been  hitherto  said  refers  to  meekness :  what  follows,  to  purity  of 
heart. 

27.  Thou  shalt  not  commit  adultery — And  this,  as  well  as  the  sixth  command, 
ment,  the  scribes  and  Pharisees  interpreted  barely  of  the  outward  act. 

29,  30.  If  a  person  as  dear  as  a  right  eye,  or  as  useful  as  a  right  hand,  cause 
thee  thus  to  offend,  though  but  in  heart. 

Perhaps  here  may  be  an  instance  of  a  kind  of  transposition  which  is  frequently 
found  in  the  sacred  writings :  so  that  the  29th  verse  may  refer  to  27,  28 ;  and 
the  30th  to  ver.  21,  22.  As  if  he  had  said,  Part  with  any  thing,  however  dear  to 
you,  or  otherwise  useful,  if  you  cannot  avoid  sin  while  you  keep  it.  Even  cut 
off  your  right  hand,  if  you  are  of  so  passionate  a  temper,  that  you  cannot  other, 
wise  be  restrained  from  hurting  your  brother.  Pull  out  your  eyes,  if  you  can  no 
otherwise  be  restrained  from  lusting  after  women. 

31.  Let  him  give  her  a  writing  of  divorce — Which  the  scribes  and  PhariMes 
allowed  men  to  do  on  any  trifling  occasion. 

32.  Causeth  her  to  commit  adultery — If  she  marry  again. 

33.  Our  Lord  here  refers  to  the  promise  made  to  the  pure  in  heart  cf  seeing 
God  in  all  things,  and  points  out  a  false  doctrine  of  the  scribes,  which  arose  from 
tfteir  not  thus  seeing  God. 

What  he  forbids  is,  the  swearing  at  all,  1,  by  any  creature,  2,  in  our  ordinary 
conversation :  both  of  which  the  scribes  and  Pharisees  taught  to  be  perfectly 
mnocent. 

36.  For  thou  canst  not  make  one  hair  white  or  black — Whereby  it  appears,  that 
this  also  is  not  thine  but  God's. 

♦  Luke  xii,  58.        f  Exod.  xx,  14.        t  Chap,  xviii,  8  ,  Mark  ix,  43.        ^  Deut   air  « 
Matt,  xix,  7;  lilark  x,  2  ;  Luke  xvi.  18         ||  Exod.  xx  » 


CHAPTER  V.  23 

shalt  thou  swear  by  thy  head ;  for  thou  canst  not  make  one  hair 

37  white  or  black.  But  let  your  conversation  be  yea,  yea ;  nay,  nay  ; 
for  whatsoever  is  more  than  these  is  of  the  evil  one. 

38  Ye  have  heard  that  it  hath  been  said,  *  An  eye  for  an  eye, 

39  and  a  tooth  for  a  tooth.  But  I  say  unto  you,  that  ye  resist  not 
the  evil  man :  but  whosoever  shall  smite  thee  on  the  right  cheek, 

40  'urn  to  him  the  other  also ;  And  if  a  man  will  sue  thee,  and  take 

41  iway  thy  coat,  let  him  have  thy  cloak  also.     And  whosoever  shal! 

42  compel  thee  to  go  with  him  one  mile,  go  with  him  twain,  f  Give 
to  him  that  asketh  thee,  and  from  him  that  would  borrow  of  thee, 
turn  not  away. 

43  Ye  have  heard  that  it  hath  been  said,  J  Thou  shalt  love  thy 

44  neighbour,  and  hate  thine  enemy.  But  I  say  unto  you,  ^  Love 
your  enemies,  bless  them  that  curse  you,  do  good  to  them  that  hate 
you,  and  pray  for  them  that  despitefully  use  you  and  persecute 

45  you:  That  ye  may  be  the  children  of  your  Father,  who  is  in 
heaven  ;  for  he  maketh  his  sun  to  rise  on  the  evil  and  on  the  good, 

46  and  sendeth  rain  on  the  just  and  the  unjust.  For  if  ye  love  them 
that  love  you,  what  reward  have  ye  ?    Do  not  even  the  publicans 

37.  Let  your  conversation  be  yea,  yea  ;  nay,  nay — That  is,  in  your  commor 
discourse,  barely  affirm  or  deny. 

38.  Ye  have  heard — Our  Lord  proceeds  to  enforce  such  meekness  and  love  on 
those  who  are  persecuted  for  righteousness'  sake  (which  he  pursues  to  the  end 
of  the  chapter)  as  were  utterly  unknown  to  the  scribes  and  Pharisees.  It  hath 
been  said — In  the  law,  as  a  direction  to  judges,  in  case  of  violent  and  barbarous 
assaults.  An  eye  for  an  eye,  and  a  tooth  for  a  tooth — And  this  Jias  been  interpretc  d, 
as  encouraging  bitter  and  rigorous  revenge. 

39.  But  I  say  unto  you,  that  ye  resist  not  the  evil  man — Thus ;  the  Greek  word 
translated  resist  signifies  standing  in  battle  array,  striving  for  victory.  If  a  man 
ttnite  thee  on  the  right  cheek — Return  not  evil  for  evil :  yea,  turn  to  him  the  other 
— Rather  than  revenge  thyself. 

40.  41.  Where  the  damage  is  not  great,  choose  rather  to  suffer  it,  though 
possibly  it  may  on  that  account  be  repeated,  than  to  demand  an  eye  for  an  eye, 
to  enter  into  a  rigorous  prosecution  of  the  offender.  The  meaning  of  the  whole 
passage  seems  to  be,  rather  than  return  evil  for  evil,  when  the  wrong  is  purely 
personal,  submit  to  one  bodily  wrong  after  another,  give  up  one  part  of  your 
goods  after  another,  submit  to  one  instance  of  compulsion  after  another.  That 
the  words  are  not  literally  to  be  understood,  appears  from  the  behaviour  of  our 
r«ord  himself,  John  xviii,  22,  23. 

42.  Thus  much  for  your  behaviour  toward  the  violent.  As  for  those  who  use 
milder  methods,  Give  to  him  that  asketh  thee — Give  and  lend  to  any  so  far,  (but 
no  farther,  for  God  never  contradicts  himself)  as  is  consistent  with  thy  engage. 
mcn*.=  to  thy  creditors,  thy  family,  and  the  household  of  faith. 

43.  Thou  shalt  love  thy  neighbour ;  and  hate  thy  enemy — God  spoke  the  former 
part ;  the  scribes  added  the  latter. 

44.  Bless  them  that  curse  you — Speak  all  the  good  you  can  to  and  of  them,  who 
speak  all  evil  to  and  of  you.  Repay  love  in  thought,  word,  and  deed,  to  those 
who  hate  you,  and  show  it  both  in  word  and  deed. 

45.  That  ye  may  be  the  children — That  is,  that  ye  may  continue  and  appear 
such  before  men  and  angels.  For  he  maketh  his  sun  to  rise — He  gives  them  such 
blessings  as  they  will  receive  at  his  hands.  Spiritual  blessings  they  will  not 
receive. 

46.  The  publicans — were  officers  of  the  revenue,  farmers,  or  receirera  of  t:je 
public  money :  men  employed  by  the  Romans  to  gather  the  taxes  and  customs, 
which  they  exacted  of  the  nations  they  had  conquered.  These  were  generally 
odious  for  their  extortion  and  oppression,  and  were  reckoned  by  the  Jews  as  the 
Tory  scum  of  the  earth. 

•  De  It  xix,  21.        t  Luke  vi,  30.        t  Lev.  xix.  IR         6  Luke  vi,  27  3.^ 


24  ST.  MATTHEW. 

*7  the  same  ?   And  if  ye  salute  your  friends  only,  what  do  ya  more 
48  than  others  ;  do  not  even  the  heathens  so  1    Therefore  ye  shall  be 

perfect,  as  your  Father  who  is  in  heaven  is  perfect. 
VI.     Take    heed    that   ye    practise    not   your    righteousness    before 

men,  to  be  seen  of  them ;  otherwise  ye  have  ac  '•pward  from  your 

2  Father  who  is  in  heaven.     Therefore  when  thou  dost  aims,  do  not 
sound  a  trumpet  before  thee,  as  the  hypocrites  do,  in  the  STna 

3  gogues,  and  in  the  streets,  that  they  may  have  glory  of  men.    Verily 
I    say    unto   you,   they  have  their  reward.     But  when  thou  dost 

4  alms,  let  not  thy  left  hand  know  what  thy  right  hand  doth :  That 
thy  alms  may  be  in  secret,  and  thy  Father  who  seeth  in  secret 

5  will  reward  thee  openly.     And  when  thou  prayest,  thou  shalt  not 
be  as  the  hypocrites ,-  for  they  love  to  pray  standing  in  the  syna- 

47.  And  if  ye  salute  your  friends  only — Our  Lord  probably  glances  at  those 
prejudices,  which  different  sects  had  against  each  other,  and  intimates,  that  he 
would  not  have  his  followers  imbibe  that  narrow  spirit.  Would  to  God  this 
had  been  more  attended  to  among  the  unhappy  divisions  and  subdivisions,  into 
which  his  Church  has  been  crumbled !  And  that  we  might  at  least  advance  so 
far,  as  cordially  to  embrace  our  brethren  in  Christ,  of  whatever  party  or  denomi 
nation  they  are ! 

48.  Therefore  ye  shall  be  perfect;  as  your  Father  who  is  in  heaven  is  perfect — 
So  the  original  runs,  referring  to  all  that  holiness  which  is  described  in  the  fore, 
going  verses,  which  our  Lord  in  the  beginning  of  the  chapter  recommends  as 
happiness,  and  in  the  close  of  it  as  perfection. 

And  how  wise  and  gracious  is  this,  to  sum  up,  and,  as  it  were,  seal  all  his 
ccmniandments  with  a  promise  1  Even  the  proper  promise  of  the  Gospel  !  Thai 
he  will  put  those  laws  in  our  minds,  and  write  them  in  our  hearts  !  He  well  knew 
how  ready  our  unbelief  would  be  to  cry  out,  this  is  impossible !  And  therefore 
stakes  upon  it  all  the  power,  truth,  and  faithfulness  of  him  to  whom  all  things 
are  possible. 

VL  1.  In  the  foregoing  chapter  our  Lord  particularly  described  the  nature  of 
inward  holiness.  In  this  he  describes  that  purity  of  intention  without  which 
none  of  our  outward  actions  are  holy.  This  chapter  contains  four  parts,  \.  The 
right  intention  and  manner  of  giving  alms,  ver.  1-4.  2.  The  right  intention, 
manner,  form,  and  prerequisites  of  prayer,  ver.  5—15.  3.  The  right  intention, 
and  manner  of  fasting,  ver.  16-18.  4.  The  necessity  of  a  pure  intention  in  all 
things,  unmixed  either  with  the  desire  of  riches,  or  worldly  care,  and  fear  of 
want,  ver.  19-34. 

This  verse  is  a  general  caution  against  vam  glory,  in  any  of  our  good  works : 
All  these  are  here  summed  up  together,  in  the  comprehensive  word  righteous, 
ness.  This  general  caution  our  Lord  applies  in  the  sequel  to  the  three  principal 
branches  of  it,  relating  to  our  neighbour,  ver.  2—4 :  to  God,  ver.  5,  6 :  and  to 
ourselves,  ver.  16-18. 

To  he  seen — Barely  the  being  seen,  while  we  are  doing  any  of  these  things,  is 
a  circumstance  purely  indifferent.  But  the  doing  them  with  this  view,  to  be  seen 
and  admired,  this  is  what  our  Lord  condemns. 

2.  As  the  hypocrites  do — Many  of  the  scribes  and  Pharisees  did  this,  under  a 
pretence  of  calling  the  poor  together.  They  have  their  reward — All  they  will 
have ;  for  they  shall  have  none  from  God. 

3  Let  not  thy  left  hand  know  what  thy  right  hand  doth — A  proverbial  expression 
for  doing  a  thing  secretly.  Do  it  as  secretly  as  is  consistent,  1.  With  the  doing 
it  at  all.     2.  With  the  doing  it  in  the  most  effectual  manner. 

5.  The  synagogues — These  were  properly  the  places  where  the  people  assem. 
bled  for  public  prayer,  and  hearmg  the  Scriptures  read  and  expounded.  They 
were  in  fvery  city  from  the  time  of  the  Babylonish  captivity,  and  had  service  in 
them  thrice  a  day  on  three  days  in  the  week.  In  every  synagogue  was  a  council 
•»f  grave  and  wise  persons,  over  whom  was  a  president,  called  Ihe  ruler  of  the 
synagogue.  But  the  word  here,  as  well  as  in  maiiy  other  texts,  signifies  any 
place  of  public  concourse. 


CHAPTER  VI.  25 

gogues,  and  in  the  corners  of  the  streets,  that  they  may  appeal 

6  unto  men :  verily  I  say  unto  you,  they  have  their  reward.  But 
thou,  when  thou  prayest,  enter  into  thy  closet,  and  having  shut  thy 
door,  pray  to  thy  Father  who  is  in  secret,  and  thy  Father  wlio  seeth 

7  in  secret  shall  reward  thee.  But  when  ye  pray,  use  not  vain  repe- 
titions, as   the  heathens ;  for  they  think  they  shall  be  heard  for 

8  their  much  speaking.  Be  not  therefore  like  them ;  for  youi 
Father  knoweth  what  things  ye  have  need  of,  before  ye  ask  hira 

9  *  Thus  therefore  pray  ye,  Our  Father,  who  art  in  heaven,  hallowed 
iO  he  thy  name.     Thy  kingdom  come ;  thy  will  be  done  on  earth,  as 

1 1  it  is  in  heaven      Give  us  this  day  our  daily  bread.     And  forgive 

12  us  cur  debts,  as  we   forgive   our  debtors.     And   lead  us  not  into 

6    Enter  into  thy  closet — That  is,  do  it  with  as  much  secrecy  as  thou  canst. 

7.  Use  not  vain  repetitions — To  repeat  any  words  without  meaning  them,  it> 
certainly  a  vain  repetition.  Therefore  we  should  be  extremely  careful  in  all  our 
prayers  to  mean  what  we  say ;  and  to  say  only  what  we  mean  from  the  bottom 
of  our  hearts.  The  vain  and  heathenisli  repetitions  which  we  are  here  warned 
against,  are  most  dangerous,  and  yet  very  common  ;  which  is  a  principal  cause 
why  so  many,  who  still  profess  religion,  are  a  disgrace  to  it.  Indeed  all  the 
words  in  the  world  are  not  equivalent  to  one  holy  desire.  And  the  very  best 
prayers  are  but  vain  repetitions,  if  they  are  not  the  language  of  the  heart. 

8.  Your  Father  knoweth  what  things  ye  have  need  of — We  do  not  pray  to  inform 
God  of  our  wants.  Omniscient  as  he  is,  he  cannot  be  informed  of  any  thing 
which  he  knew  not  before  :  and  he  is  always  willing  to  relieve  them.  The  chief 
thing  wanting  is,  a  fit  disposition  on  our  part  to  receive  his  grace  and  blessing. 
Consequently,  one  great  office  of  prayer  is,  to  produce  such  a  disposition  in  us : 
to  exercise  our  dependence  on  God ;  to  increase  our  desire  of  the  things  we  ask 
for ;  to  make  us  so  sensible  of  our  wants,  that  we  may  never  cease  wrestling  till 
we  have  prevailed  for  the  blessing. 

9.  Thus  therefore  pray  ye — He  who  best  knew  what  we  ought  to  pray  for,  and 
how  we  ought  to  pray,  what  matter  of  desire,  what  manner  of  address  would 
most  please  himself,  would  best  become  us,  has  here  dictated  to  us  a  most  perfect 
and  universal  form  of  prayer,  comprehending  all  our  real  wants,  expressing  all 
our  lawful  desires ;  a  complete  directory  and  full  exercise  of  all  our  devotions. 

Thus — For  these  things ;  sometimes  in  these  words,  at  least  in  this  manner, 
short,  close,  fiill. 

This  prayer  consists  of  three  parts,  the  preface,  the  petitions,  and  the  conclu- 
sion. The  preface.  Our  Father,  who  art  in  heaven,  lays  a  general  foundation 
for  prayer,  comprising  what  we  must  first  know  of  God,  before  we  can  pray  in 
confidence  of  being  heard.  It  likewise  pomts  out  to  us  that  faith,  humility,  love 
of  God  and  man,  with  which  we  are  to  approach  God  in  prayer. 

1.  Our  Father — Who  art  good  and  gracious  to  all,  our  Creator,  our  Preserver ; 
the  Father  of  our  Lord,  and  of  us  in  him,  thy  children  by  adoption  and  grace  : 
not  my  Father  only,  who  now  cry  unto  thee,  but  tlie  Father  of  the  universe,  of 
angels  and  men:  who  art  in  heaven — Beholding  all  things,  both  in  heaven  and 
earth  ;  knowing  every  creature,  and  all  the  works  of  every  creature,  and  every 
possible  event  from  everlasting  to  everlasting :  the  almighty  Lord  and  Ruler  ot 
«11,  mperintending  and  disposing  all  things ;  in  heaven — Eminently  there,  but  not 
Aei''  alone,  seeing  thou  fillest  heaven  and  earth. 

r.  1.  Hallowed  be  thy  name — Mayest  thou,  O  Father,  be  truly  known  by  all 
mteiiigent  beings,  and  with  affections  suitable  to  that  knowledge :  mayest  tnou  be 
duly  honoured,  loved,  feared,  by  all  in  heaven  and  in  earth,  by  all  angels  and 
all  men. 

2.  Thy  kingdom  come — May  thy  kingdom  of  grace  come  quickly,  and  swallow 
up  all  the  kingdoms  of  the  earth :  may  all  mankind,  receiving  thee,  U  Christ, 
for  their  king,  truly  believing  in  thy  name,  be  filled  with  righteousness,  and 
peace,  and  joy;  with  holiness  and  happiness,  till  they  are  removed  hence  into 
Ihy  kingdom  of  glory,  to  reign  with  thee  for  ever  and  ever. 

"*  Luke  li.  Z 


26  ST.  MATTHEW. 

1 3  temptation,  but  deliver  us  from  evil.    For  thint  is  the  kingdom,  and 

the  power,  and  the  glory,  for  ever  and  ever.     Amen. 
-4       *  For  if  ye  forgive  men  their  trespasses,  your  heavenly  Father 

1 5  will  also  forgive  you.     But  if  ye  forgive  not  men  their  trespasses 

1 6  neither  will  your  Father  forgive  your  trespasses.  Moreover,  when 
ye  fast,  be  not  as  the  hypocrites,  of  a  sad  countenance  ;  for  they 
disfigure  their  faces,  that  they  may  appear  unto  men  to  fLst :  verily 

17  I  say  unto  you,  they  have  their  reward.  But  thou,  when  thou 
'8  fastest,  anoint  thy  head,  and  wash  thy  face  :  That  thou  appear  not 

unto  men  to  fast,  but  to  thy  Father  who  is  in  secret,  and  thy  Fathe* 
who  seeth  in  secret  shall  reward  thee. 

19  t  Lay  not  up  for  yourselves  treasures  on  earth,  where  moth  and 

20  rust  consume,  and  where  thieves  break  through  and  steal :  But  lay 

3.  Thy  will  he  done  on  earth,  as  it  is  in  heaven — May  all  the  inhabitants  of  the 
earth  do  thy  will  as  willingly  as  the  holy  angels :  may  these  do  it  continually 
even  as  they,  without  any  interruption  of  their  willing  service  ;  yea,  and  perfectly 
as  they :  mayest  thou,  O  Spirit  of  grace,  through  the  blood  of  the  everlasting 
covenant,  make  them  perfect  in  every  good  work  to  do  thy  will,  and  work  in 
them  all  that  is  well  pleasing  in  thy  sight. 

4.  Give  us — O  Father  (for  we  claim  nothing  of  right,  but  only  of  thy  free 
mercy)  this  day — (for  we  take  no  thought  for  the  morrow)  our  daily  bread — All 
things  needful  for  our  souls  and  bodies:  not  only  the  meat  that  perisheth,  but 
the  sacramental  bread,  and  thy  grace,  the  food  which  endureth  to  everlast- 
ing life. 

5.  And  forgive  us  our  debts,  as  we  also  forgive  our  debtors — Give  us,  O  Lord, 
redemption  in  thy  blood,  even  the  forgiveness  of  sins  :  as  thou  enablest  us  freely 
and  fully  to  forgive  every  man,  so  do  thou  forgive  all  our  trespasses. 

6  And  lead  us  not  into  temptation,  but  deliver  us  from  evil — Whenever  we  are 
empted,  O  thou  that  helpest  our  infirmities,  suffer  us  not  to  enter  into  tempta- 
tion;  to  be  overcome  or  suffer  loss  thereby;  but  maJse  a  way  for  us  to  escape, 
so  that  we  may  be  more  than  conquerors,  through  thy  love,  over  sin  and  all  the 
consequences  of  it.  Now  the  principal  desire  of  a  Christian's  heart  being  the 
glory  of  God,  (ver.  9,  10,)  and  all  he  wants  for  himself  or  his  brethren  being  the 
daily  bread  of  soul  and  body,  (or  the  support  of  life,  animal  and  spiritual,)  pai 
don  of  sin,  and  deliverance  from  the  power  of  it  and  of  the  devil,  (ver.  11,  12,  13,) 
there  is  nothing  beside  that  a  Christian  can  wish  for ;  therefore  this  prayer  com- 
prehends  all  his  desires.  Eternal  life  is  the  certain  consequence,  or  rather  com- 
pletion of  holiness. 

III.  For  thine  is  the  kingdom — The  sovereign  right  of  all  things  that  are  or  ever 
were  created :  The  power — the  executive  power,  whereby  thou  governest  all 
things  in  thy  everlasting  kingdom :  And  the  glory — The  praise  due  from  every 
creature,  for  thy  power,  and  all  thy  wondrous  works,  and  the  mightiness  of  thy 
kingdom,  whicli  endureth  through  all  ages,  even  for  ever  and  ever.  It  is  ob- 
servable, that  though  the  doxology,  as  well  as  the  petitions  of  this  prayer,  is 
threefold,  and  is  directed  to  the  Father,  Son,  and  Holy  Ghost  distinctly,  yet  is 
the  whole  fully  applicable  both  to  every  person,  and  to  the  ever-blessed  and 
undivided  trinity. 

16.  When  ye  fast — Our  Lord  does  not  enjoin  either  fasting,  alms-deeds,  cr 
prayer :  all  these  being  duties  which  were  before  fully  established  in  the  Chorch 
af  God.  Disfigure — By  tlie  dust  and  ashes  which  they  put  upon  their  heads^  ai 
was  usual  at  the  times  of  solemn  humiliation. 

17.  Anoint  thy  head — So  the  Jews  frequently  did.     Dress  thyself  as  usual 
19.  Lay  not  up  for  yourselves — Our  Lord  here  makes  a  transition  from  reli 

gious  to  common  actions,  and  warns  us  of  another  snare,  the  love  of  money,  as 
inconsistent  with  purity  of  intention  as  the  love  of  praise.  Where  rust  and  moth 
eonsume — Where  all  things  are  perishable  and  transient. 

He  may  likewise  have  a  farther  view  in  these  words,  evon  to  guard  us  against 

•  Mark  xi,  25.        t  Luke  xii.  33 


CHAPTER  VI.  27 

up  for  yourselves  treasures  in  heaven,  where  neither  motli  nor  rust 
doth  consume,  and  where  thieves  do  not  break  through  nor  steal. 

21  For  where  your  treasure  is,  there  will  your  heart  be  also.     *  The 

22  eye  is  the  lamp  of  the  body :    if  therefore  thine  eye   be   single, 

23  thy  whole  body  shall  be  full  of  light.  But  if  thine  eye  be  evil,  thy 
whole  body  shall  be  full  of  darkness :  if  therefore  the  light  that  is 

84  in  thee  be  darkness,  how  great  ts  that  darkness  ?  f  No  man  cau 
serve  two  masters  :  for  either  he  will  hate  the  one  and  love  V\q 
other,  or  he  will  cleave  to  the  one  and  neglect  the  other.     Ye  can- 

25  not  serve  God  and  mammon.  |  Therefore  I  say  unto  you,  Take 
not  thought  for  your  life,  what  ye  shall  eat,  or  what  ye  shall  drink, 
nor  for  your  body,  what  ye  shall  put  on.     Is  not  the  life  more  than 

26  meat,  and  the  body  than  raiment  1  Behold  the  birds  of  the  air  • 
•they  sow  not,  neither  do  they  reap,  nor  gather  into  barns  ;  yet  your 

27  heavenly  Father  feedeth  them.  Are  ye  not  much  better  than 
they  1     And  which  of  you,  by  taking  thought,  can  add  to  his  age 

28  the  smallest  measure?  And  why  take  ye  thought  for  raiment^ 
Consider  the  lilies  of  the  field,  how  they  grow  ;  they  toil  not,  nei- 

29  ther  do  they  spin :  And  yet  I  say  unto  you,  that  even  Solomon  in 

30  all  his  glory  was  not  arrayed  like  one  of  these.  Now  if  God  so 
clothe  the  grass  of  the  field 'which  to-day  is,  and  to-morrow  is  cast 
mto  the  still,  will  he  not  much  more  clothe  you,  O  ye  of  little  faith ' 

31  Therefore  take  not  thought,  saying.  What  shall  we  eat,  or  what 

making  any  thing  on  earth  our  treasure.    For  then  a  thing  properly  becomes  our 
treasure,  when  we  set  our  affections  upon  it. 

22.  The  eye  is  the  lamp  of  the  body — And  what  the  eye  is  to  the  body,  tlie 
intention  is  to  the  soul.  We  may  observe  with  what  exact  propriety  our  Lord 
places  purity  of  intention  between  worldly  desires  and  worldly  cares,  either  of 
which  directly  tend  to  destroy.  If  thine  eye  be  single — Singly  fixed  on  God 
and  heaven,  thy  whole  soul  will  be  full  of  holiness  and  happiness.  If  thine  eye 
be  evil — Not  single,  aiming  at  any  thing  else. 

24.  Mammon — Riches,  money ;  any  thing  loved  or  sought,  without  refer 
ence  to  God. 

25.  And  if  you  serve  God,  you  need  be  careful  for  nothing.  Therefore  take 
not  thought — That  is,  be  not  anxiously  careful.  Beware  of  worldly  cares; 
for  these  are  as  inconsistent  with  the  true  service  of  God  as  worldly  desires. 
Is  not  the  life  more  than  meat  ? — And  if  God  give  the  greater  gifl,  will  he 
deny  the  smaller?  z 

27.  And  which  of  you — If  you  are  ever  so  careful,  can  even  add  a  moment 
to  your  own  life  thereby  ?  This  seems  to  be  far  the  most  easy  and  natura! 
sense  of  the  words. 

29.  Solomon  in  all  his  glory  was  not  arrayed  like  one  of  these — Not  in  garments 
of  so  pure  a  white.     The  eastern  monarchs  were  oflen  clothed  in  white  robes. 

30.  The  grass  of  the  field — is  a  general  expression,  mcluding  both  herbs  and 
fluwers.  Into  the  still — This  is  the  natural  sense  of  the  passage.  For  it  car 
hardly  be  supposed  that  grass  or  flowers  should  be  thrown  into  the  oven  the  day 
lilor  they  were  cut  down.  Neither  is  it  the  custom  in  the  hottest  countries, 
where  they  dry  fastest,  to  heat  ovens  with  them.  If  God  so  clothe — The  w  .-rd 
properly  implies,  the  putting  on  a  complete  dress,  that  surrounds  the  body  on  all 
rides;  and  beautifully  expresses  that  external  membrane,  whicli  (like  the  skin  in 
a  human  body]  at  once  adorns  the  tender  fabric  of  the  vegetable,  and  guards  it 
from  the  injuries  of  the  weather.  Every  microscope  in  which  a  flower  is  viewed 
gives  a  lively  comment  on  this  text. 

31.  Therefore  take  not  thought — How  kind  are  these  precepts !  The  substance 
of  which  is  only  this.  Do  thyself  no  harm  !     Let  us  not  be  so  ungrateful  to  him 

•  Luke  XI,  34.         t  Lukc  xvi,  13         %  Luke  xii,  22 


28  ST.  MATTHEW. 

32  shall  we  dnnk,  or  what  shall  we  wear?    (For  after  all  these  tli  ng 
do  the  heathena  seek)  for  your  heavenly  Father  knoweth  that  ye 

33  need  all  these  things.     But  seek  ye  first  the  kingdom  of  God  and 
his   righteousness,  and   all   these  things   shall   be    added   to    you. 

34  Take  not  therefore  thought  for  the  morrow :  for  the  morrow  shall 
take  thought  for  itself:  sufficient  for  the  day  is  the  evil  thereof. 

VII.    *  Judge  not,  that  ye  be  not  judged.     For  with  what  judgmeci 

2  ye  judge,  ye  shall  be  judged,  and  with  what  measure  ye  mete,  ii 

3  shall  be  measured  to  you.  fAnd  why  beholdest  thou  the  mote 
in  thy  brother's  eye,  but  observes!  not  the  beam  in  thine  own  eye  ? 

4  Or  how  sayest  thou  to  thy  brother.  Let  me  pull  out  the  mote  from 

5  thine  eye,  and  behold,  a  beam  is  in  thine  own  eye  1  Thou  hypo- 
crite, first  cast  out  the  beam  out  of  thine  own  eye,  and  then  shalt 

6  thou  see  clearly  to  cast  the  mote  out  of  thy  brother's  eye.  Give 
not  that  which  is  holy  to  dogs,  neither  cast  your  pearls  before 
swine,  lest  they,  trample  them  under  their  feet,  and  turning  rend  you. 

nor  so  injurious  to  ourselves,  as  to  harass  and  oppresB  our  minds  with  that  bur- 
den of  anxiety,  which  lie  has  so  graciously  taken  off.  Every  verse  speaks  at 
once  to  the  understanding,  and  to  the  heart.  We  will  not  therefore  indulge 
these  unnecessary,  these  useless,  these  mischievous  cares.  We  will  not  borrow 
the  anxieties  and  distresses  of  the  morrow,  to  aggravate  those  of  the  present 
day.  Rather  we  will  cheerfully  repose  ourselves  on  that  heavenly  Father,  who 
knows  we  have  need  of  these  things ;  who  has  given  us  the  life,  which  is  more 
than  meat,  and  the  body,  which  is  more  than  raiment.  And  thus  instructed  in 
the  philosophy  of  our  heavenly  Master,  we  will  learn  a  lesson  of  faith  and  cheer- 
fulness from  every  bird  of  the  air,  and  every  flower  of  the  field. 

33.  Seek  the  kingdom  of  God  and  his  righteousness — Singly  aim  at  this,  that 
God,  reigning  in  your  heart,  may  fill  it  with  the  righteousness  above  described. 
And  indeed  whosoever  seeks  this  first,  will  soon  come  to  seek  this  only. 

34.  The  morrow  shall  take  thought  for  itself — That  is,  be  careful  for  the  mor- 
row when  it  comes.  The  evil  thereof — Speaking  after  the  manner  of  men.  But 
all  trouble  is,  upon  the  whole,  a  real  good.  It  is  good  physic  which  God  dis- 
penses daily  to  his  children,  according  to  the  need  and  the  strength  of  each. 

Chap.  VII.  Our  Lord  now  proceeds  to  warn  us  against  the  chief  hinderances 
of  holiness.  And  how  wisely  does  he  begin  with  judging?  wherein  all  young 
converts  are  so  apt  to  spend  that  zeal  which  is  given  them  for  better  purposes. 

Ver.  1.  Judge  not — any  man  without  full,  clear,  certain  knowledge,  without 
absolute  necessity,  without  tender  love. 

2.  With  what  measure  ye  mete,  it  shall  be  measured  to  you — Awful  words  !  So 
we  may,  as  it  were,  choose  for  ourselves,  whether  God  shall  be  severe  or  mercifiil 
to  us.  God  and  man  will  favour  the  Ccindid  and  benevolent :  but  they  must  expect 
judgment  without  mercy,  who  have  showed  no  mercy. 

3.  In  particular,  why  do  you  open  your  eyes  to  any  fault  of  your  brother, 
while  you  yourself  are  guilty  of  a  much  greater  ?  The  viote — The  word  properly 
signifies  a  splinter  or  shiver  of  wood.  This  and  a  beam,  its  opposite,  were  pro- 
verbially  used  by  the  Jews,  to  denote,  the  one,  small  infirmities,  the  other,  gr3»9, 
palpable  faults. 

4.  How  sayest  thou — ^With  what  face  ? 

5.  Thou  hypocrite — It  is  mere  hypocrisy  to  pretend  zeal  for  the  amendment  of 
others  while  we  have  none  for  our  own.  Then — When  that  which  obstructed 
thy  sight  is  removed. 

6.  Here  is  another  instance  of  that  transposition,  where  of  the  two  things  pro. 
posed,  the  latter  is  first  treated  of.  Give  not — to  dogs — lest  turning  they  rend  you : 
Cast  not — to  swine — lest  they  trample  them  under  foot. 

Yet  even  then,  when  the  beam  is  cast  out  of  thine  own  eye.  Give  not — ^That  is, 
talk  not  of  the  deep  things  of  God  to  those  whom  you  know  to  bo  wallowing  in 
sin  •  neither  declare  the  great  things  God  hath  done  for  your  soul  to  the  profane. 

♦  l.uke  VI,  37  t  Luke  vi.  41 


CHAPTER  VII  29 

7  *  Ask,  and  it  shall  be  given  you ;  seek,  and  ye  shall  find ;  knock 

H  and  it  shall  be  opened  to  you.    For  every  one  that  asketh,  receiveth, 

and  he  that  seeketh,  findeth,  and  to  him  that  knocketh,  it  shall  be 

9  opened.     What  man  is  there  of  you,  who  if  his  son  ask  bread,  will 

10  give  him  a  stone?     And  if  he  ask  a  fish,  will  he  give  him  a  s. 

1  I    pent  ?     If  ye  then,  being  evil,  know  how  to  give  good  gifts  to  your 

children,  how  much  more  will  your  Father  who  is  in  heaven  give 

2  good  things  to  them  that  ask  him  ?    t  Therefore  all  things  whatso- 
e'  er  ye  would  that  men  should  do  to  you,  do  ye  even  so  to  them 

f  )r  this  is  the  law  and  the  prophets. 

3  :{:  Enter  ye  in  through  the  strait  gate :  for  wide  ts  the  gate  and 
broad  is  the  way  that  leadeth  to  destruction,  and  many  there  are 

14  that  go  in  through  it :  Because  strait  is  the  gate  and  r  arrow  is  the 
.way  that  leadeth  to  life,  and  few  there  are  that  find  it. 

15  But  beware  of   false    prophets,  who  come  to    you    in    sheep's 
clothing,  but  inwardly  they  are  ravenous  wolves.     §By  their  fruits 

16  ye  shall  know  them      Do  men  gather  grapes  from  thorns,  or  figs 

17  from  thistles?     So  every  good  tree  bringeth  forth  good  fruit;  but 

18  the  corrupt  tree  bringeth  forth   evil   fruit.      A    good  tree  cannot 
bring  forth  evil  fruit,  neither  can  a  corrupt  tree  bring  forth  good 

fiirious,  persecuting  wretches.  Talk  not  of  perfection,  for  instance,  to  the  for 
mer ;  not  of  your  experience  to  the  latter.  But  our  Lord  does  in  nowise  forbid 
us  to  reprove,  as  occasion  is,  both  the  one  and  the  other. 

7.  But  ask — Pray  for  them,  as  well  as  for  yourselves :  in  this  there  can  be  no 
such  danger.  Seek— Add  your  own  diligent  endeavours  to  your  asking:  and 
knock — Persevere  importunately  in  that  diligence. 

8.  For  every  one  that  asketh  receiveth — Provided  he  ask  aright,  and  ask  what  is 
agreeable  to  God's  will. 

11.  To  them  that  ask  him — But  on  this  condition,  that  ye  follow  the  "xample 
of  his  goodness,  by  doing  to  all  as  ye  would  they  should  do  to  you.  For  this  is 
the  law  and  the  prophets — This  is  the  sum  of  all,  exactly  answering  chap,  v,  17. 
The  whole  is  comprised  in  one  word,  Imitate  the  God  of  love. 

Thus  far  proceeds  the  doctrinal  part  of  the  sermon.  In  the  next  verse  begins 
the  exhortation  to  practise  it. 

13.  The  strait  gate — The  holiness  described  in  the  foregoing  chapters.  And 
this  is  the  narrow  way.  Wide  is  the  gate,  and  many  there  are  that  go  in  through 
it — They  need  not  seek  for  this ;  they  come  to  it  of  course.  Many  go  in  through 
it,  because  strait  is  the  other  gate — Therefore  they  do  not  care  for  it ;  they  like  a 
wider  gate. 

15.  Beware  of  false  prophets — Who  in  their  preaching  describe  a  broad  waj 
to  heaven :  it  is  their  prophesying,  their  teaching  the  broad  way,  rather  than 
their  walking  in  it  themselves,  that  is  here  chiefly  spoken  of.  All  those  are 
false  prophets,  who  teach  any  other  way  than  that  our  Lord  hath  here  marked 
out.  In  sheep's  clothing — With  outside  religion  and  fair  professions  of  love : 
Wolves — Not  feeding,  but  destroying  souls. 

16.  By  their  fruits  ye  shall  know  them — A  short,  plain,  easy  rule,  whereby  to 
snow  true  O'om  false  prophets :  and  one  that  may  be  applied  by  people  of  the 
weakest  capacity,  who  are  not  accustomed  to  deep  reasoning.  True  prophets 
convert  sinners  to  God,  or  at  least  confirm  and  strengthen  those  that  are  con- 
7efted.  False  prophets  do  not.  They  also  are  false  prophets,  who  though 
speaking  the  very  truth,  yet  are  not  sent  by  the  Spirit  of  God,  but  come  in 
their  own  name,  to  declare  it :  their  grand  mark  is,  "  Not  turning  men  from  the 
power  of  Satan  to  God.''^ 

18.  A  good  tree  cannot  bring  forth  evil  fruit,  neither  a  corrupt  tree  good  fruit — 
But  it  is  certain,  the  goodness  or  badness  here  mentioned  respects  the  doctrine, 
father  than  the  personal  character.     For  a  bad  man  preaching  the  good  doctrine 

♦  Luke  xi.  9  T  Luke  vi.  31  t  Luke  liii,  24  ()  Luke  vi,  43,  4* 


30  ST.  MATTHEW. 

19  irui..     Every  tree  that  bringeth  not  forth  good  fruit  is  hewn  down 

20  and  cast  into  the  fire.     Wherefore  by  their  fruits  ye  shall  know 
them 

21  *  Not  every  one  that  saith  to  me,  Lord,  Lord,  shall  enter  inio 
the  kingdom  of  heaven,  but  he  that  doth  the  will  of  my  lather  who 

22  is  in  heaven.     Many  will  say  to  me  in  that  day,  Lord,  Lord,  have 
we  not  prophesied  in  thy  name,  and  in  thy  name  have  cast  out 

23  devil?,  and  in  thv  name  have  done  many  wonderful  works  ^    t  And 
then  \\'?1  I  declare  unto  them,  I  never  knew  you,  depart    rom  me, 

24  ye  iVf.   work  iniquity.     :}:  Therefore  whosoever  heareth  ;hese  my 
sayings,  and  doth  them,  I  will  liken  him  to  a  wise  man,  who  built 

25  his  house  on  the  rock.     And  the  rain  descended,  and  the  floods 
came,  and  the  winds  blew  and  beat  on  that  house  ;  and  it  fell  not ; 

26  for  it  was  founded  on  the  rock.     But  every  one  that  heareth  these 
my  sayings,  and  doth  them  not,  shall  be  likened  to  a  foolish  man, 

27  who  built  his  house  on  the  sand.     And  the  rain  descended,  and 
the  floods  came,  and  the  winds  blew,  and  beat  on  that  house ;  and 

28  it  fell,  and  great  was  the  fall  of  it.     And  when  Jesus  had  ended 

29  these  sayings,  the  multitudes  were  astonished  at  his  teaching.  For 
he  taught  them  as  one  having  authority,  and  not  as  the  scribes. 

VI] L   And  when  he  was  come  down  from  the  mountain,  great  mulri- 

2  tudes  followed  him.     ^  And  behold  a  leper  came  and  worshippea 
him,    saying.    Lord,    if  thou    wilt,    thou    canst    make    me    clean. 

3  And  Jesus  stretching  forth  his  hand,  touched  him,  saying,  I  will ; 
be  thou  made  clean.     And  immediately  his  leprosy  was  cleansed. 

4  And  Jesus  saith  to  him,  See  thou  tell  no  man,  but  go,  show  thyself 

here  delivered,  is  sometimes  an  instrument  of  converting  sinners  to  God.  Yet  I 
do  not  aver,  that  all  are  true  prophets  who  speak  the  truth,  and  thereby  convert 
sinners.     I  only  affirm,  that  none  are  such  who  do  not. 

19.  Every  tree  that  bringeth  not  forth  good  fruit  is  hewn  down  and  cast  into  the 
fire — How  dreadful  then  is  the  condition  of  that  teacher  who  hath  brought  no  sin- 
ners  to  God ! 

21.  Not  every  one — That  is,  no  one  that  saith.  Lord,  Lord — That  makes  a  mere 
profession  of  me  and  my  religion,  shall  enter — Whatever  their  false  teachers  may 
assure  them  to  the  contrary :  He  that  doth  the  will  of  my  Father — as  I  have  now 
decla~-?d  'X     Observe     nery  thing  short  of  this  is  only  saying,  Lord,  Lord. 

22.  We  have  proph:jied — We  have  declared  the  mysteries  of  thy  kingdom, 
wrote  books ;  preached  excellent  sermons :  In  thy  name  done  many  wonderful 
works — So  that  even  the  working  of  miracles  is  no  proof  that  a  man  has 
saving  faith. 

23.  /  never  knew  you — There  never  was  a  time  that  I  approved  of  you  :  so  that 
ds  many  souls  as  they  had  saved,  they  were  themselves  never  saved  from  theii 
sins.    Lord,  is  it  my  case  ? 

29.  He  taught  them — The  multitudes,  as  one  having  authority — With  a  dignity 
und  majesty  peculiar  to  himself  as  the  great  Lawgiver,  and  with  the  demonstra- 
tion and  power  of  the  Spirit:  and  not  as  the  scribes — Who  only  expounded  the 
law  of  another;  and  that  in  a  lifeless,  ineffectv  al  manner. 

VWi.  2.  A  leper  came — Leprosies  in  those  countries  were  seldom  curable  by 
natural  means,  any  more  than  palsies  or  lunacy.  Probably  this  leper,  though  he 
might  not  mix  with  the  people,  had  heard  our  Lord  at  a  distance. 

4.  See  thou  tell  no  man — Perhaps  our  Lord  only  meant  here,  Not  till  thou  hast 
showed  thyself  to  the  priest  — who  was  appointed  to  inquire  into  the  case  of 
loprosy.  But  many  others  he  commanded,  absolntely,  to  tell  none  of  thn 
miracles  he  had  wrought  upon  them.     And  this  he  seems  to  have  done,  chiefij 

'  Luke  vi,  46.         t  Luke  xiii,  27.         I  Luke  vi,  47  ()  Mark  i,  40  ;  l.nVf  v.  12. 


CHAPTER  VITI.  3i 

to  the  priest,  and  offer  the  gift  that  *  Moses  commanded,  for  a  testi 
mony  to  them. 

5  f  And  when  he  was  entered  into  Capernaum,  there  came  to  him 

6  a  centurion,  beseechmg  him,  and  saying.  Lord,  my  servant  lieth 

7  in  the  house,  ill  of  the  palsy,  grievously  tormented.     And  Jesus 

8  saith  to  him,  I  will  come  and  heal  him.  The  centurion  answer- 
ing said,  Lord,  I  am  not  worthy  that  thou  shouldst  come  under 
my   roof:    but   speak  in  a  word  only,  and  my  servant   shall  b 

tt  healed.     For  I  am  a  man  under  authority,  having  soldiers  unde. 

me :   and  I  say  unto  this  man.  Go,  and  he  goeth,  and  to  another 

Come,  and  he  cometh,  and  to  my  servant,  Do  this,  and  he  doth  it 

'  C   When  Jesus  heard  it,  he  marvelled,   and   said  to  them   that  fol 

lowed,  Verily  I  say  unto  you,  I  have  not  found  so  great  faith,  no 

1 1  not  in  Israel.  |  And  I  say  unto  you,  That  many  shall  come  from 
the  east  and   west,  and  shall  sit  down  with  Abraham,  and  Isaac, 

12  and  Jacob  m  the  kingdom  of  heaven.  But  the  children  of  the 
kingdom  shall  be  cast  out  into  the  outer  darkness :   §  there  shall" 

13  be  the  weeping  and  the  gnashing  of  teeth.  And  Jesus  said  to 
the  centurion,  Go  thy  way,  and  as  thou  hast  believed,  be  it  unto 
thee.     And  his  servant  was  healed  in  that  hour. 

for  one  or  more  of  these  reasons:  1.  To  prevent  the  multitude  from  thronging 
him,  in  the  manner  related  Mark  i,  45.  2.  To  fulfil  the  prophecy,  Isaiali  xlii,  1, 
that  he  would  not  be  vain  or  ostentatious.  This  reason  St.  Mattliew  assigns, 
chap,  xii,  17,  &c.  3.  To  avoid  the  being  taken  by  force  and  made  a  king,  John 
vi,  15.  And,  4.  That  he  might  not  enrage  the  chief  priests,  scribes,  and  Pliari- 
sees,  who  were  the  most  bitter  against  him,  any  more  than  was  unavoidable, 
Matt,  xvi,  20,  21.  For  a  testimony-  That  I  am  the  Messiah ;  to  them — The 
priests,  who  otherwise  might  have  pleaded  want  of  evidence. 

5.  There  came  to  him  a  centurion — A  captain  of  a  hundred  Roman  soldiers. 
Probably  he  came  a  little  way  toward  him,  and  then  went  back.  He  thought 
himself  not  worthy  to  come  in  person,  and  therefore  spoke  the  words  that  follow 
by  his  messengers.  As  it  is  not  unusual  in  all  languages,  so  in  the  Hebrew  it  is 
peculiarly  frequent,  to  ascribe  to  a  person  himself  the  thing  which  is  done,  and 
the  words  which  are  spoken  by  his  order.  And  accordingly  St.  Matthew  relates 
as  said  by  the  centurion  himself,  what  others  said  by  order  froni  him.  An 
instance  of  the  same  kind  we  have  in  the  case  of  Zebedee's  children.  From  St. 
Matthew,  xx,  20,  we  learn  it  was  their  mother  that  spoke  those  words,  which, 
Mark  x,  35,  37,  themselves  are  said  to  speak ;  because  she  was  only  their  mouth. 

Yet  from  ver.  13,  Go  thy  way  home,  it  appears  he  at  length  came  in  person . 
probably  on  hearing  that  Jesus  was  nearer  to  his  house  than  he  apprehended  when 
he  sent  the  second  message  by  his  friends. 

8.  The  centurion  answered — By  his  second  messengers. 

9.  For  I  am  a  man  under  authority — I  am  only  an  inferior  officer:  and  what  I 
command,  is  done  even  in  my  absence  :  how  much  more  what  thou  commandest, 
who  art  Lord  of  all ! 

IC.  /  have  not  found  so  great  faith,  no,  not  in  Israel — For  the  centurion  waa 
11  ^t  an  Israelite. 

11.  Many  from  the  farthest  parts  of  the  earth  shall  embrace  the  terms  and  enjoy 
the  rewards  of  the  Gospel  covenant  established  with  Abraham.  But  the  Jews, 
who  have  the  first  title  to  them,  shall  be  shut  out  from  the  feast ;  from  grace  here, 
and  hereafter  from  glory. 

12.  The  outer  darkness — Our  Lord  here  alludes  to  the  custom  the  ancients  had 
of  making  their  feast  in  ihe  night  time.  Probably  while  he  was  speaking  this,  th« 
ceaturioE  came  in  person. 

*  Lev.  xiv,  2.        t  Luke  vii,  1.        X  Luke  xiii,  29.        ^  Matt,  xiii,  42,  50 ;  xax,  13  • 
xxiv,  51 ;  xxT,  30. 


32  ST.  MATTHE^^' 

14  "And  Jesus  coming  to  Peter's   house,  saw  his  wife's  mothei 

15  lying  and  sick  of  a  fever.  And  he  touched  her  hand,  and  the  fevei 
left  her ;  and  she  arose  and  waited  upon  them. 

16  t  When  it  was  evening  they  brought  to  him  many  demoniacs: 
and  he  cast  out  the  spirits  with  a  word,  and  healed  all  that  were 

7   ill :  Whereby  was  fulfilled  what  was  spoken  by  the  Prophet  Isaiah 
saying,  |  Himself  took  our  infirmities  and  bare  our  diseases. 

18  And  Jesus  seeing  great  multitudes   about  him,  commanded  .o 

19  go  to  the  other  side.     ^  And  a  certain   scribe   came  and  said  to 

20  him.  Master,  I  will  follow  thee  whithersoever  thou  goest.  And 
Jesus  saith  to  him.  The  foxes  have  holes,  and  the  birds  of  the  air 
have  nests ;  but  the  Son  of  man  hath  not  where  to  lay  his  head. 

21  And  another  of  his  disciples  said  to  hmi,  Lord,  suffer  me  first  to 

22  go  and  bury  my  father.     But  Jesus  said  to  him.  Follow  me,  and 

23  leave  the  dead  to  bury  their  dead.     ||  And  when  he  was  come  into 

24  the  vessel,  his  disciples  followed  him.  And  behold,  there  \\as  a 
great  tempest  in  the  sea,  so  that  the  vessel  was  covered  with  the 

25  waves.     But  he  was  asleep.      And  his  disciples  coming  to  hnn 

26  awoke  him,  saying.  Lord,  save  us ;  we  perish.  And  he  saith  unto 
them.  Why  are  ye  fearful :  O  ye  of  little  faith  ?  Then  arising,  he 
rebuked  the  winds  and  the  sea,  and  there  was  a  great  calm.     But 

27  the  men  marvelled,  saying,  What  manner  of  man  is  this,  that  even 
the  winds  and  the  sea  obey  him  ? 

28  **  And  when  he  was  come  to  the  other  side,  into  the  country  of 
the  Gergesenes,  there  met  him  two  demoniacs,  coming  out  of  the 

14.  Peter's  wife's  mother — St.  Peter  was  then  a  young  man,  as  were  all  the 
apostles. 

17.  Wkerehy  teas  fulfilled  what  was  spoken  by  the  Prophet  Isaiah — He  spoke  it 
in  a  more  exalted  sense.  The  evangelist  here  only  alludes  to  tliose  words,  as 
being  capable  of  this  lower  meaning  also.  Such  instances  are  frequent  in  the 
sacred  writings,  and  are  elegancies  rather  than  imperfections.  He  fulfilled  these 
words  in  the  highest  sense,  by  hearing  our  sins  in  his  own  body  on  the  tree  :  in  a 
lower  sense,  by  sympathizing  with  us  in  our  sorrows,  and  healing  us  of  the  dis 
eases  which  were  the  fruit  of  sin. 

18.  He  commanded  to  go  to  the  other  side — That  both  himself  and  the  people 
might  have  a  little  rest. 

20.  The  Son  of  man — The  expression  is  borrowed  from  Daniel  vii,  13,  and  is 
the  appellation  which  Christ  generally  gives  himself:  which  he  seems  to  do  out 
of  humility,  as  having  some  relation  to  his  mean  ap]iearance  in  this  world. 
Hath  not  where  to  lay  his  head — Therefore  do  not  follow  me  from  any  view  of 
tempr~al  advantage. 

21.  AHbiher  said — I  will  follow  thee  without  any  such  view ;  but  I  must  mind 
my  business  first.  It  is  not  certain  that  his  father  was  already  dead.  Perhaps  his 
Bon  desired  to  stay  with  him,  being  very  old,  till  his  death. 

28.  But  Jesns  said — When  God  calls,  leave  the  business  of  the  world  tc  theni 
who  are  dead  to  God. 

24.  The  ship  was  covered — So  man's  extremity  is  God's  opportunity. 

26.  Why  are  ye  fearful — Then  he  rebuked  the  winds — First,  he  composed  theil 
apirits,  and  then  the  sea. 

28.  The  country  of  the  Gergesenes — Or  of  the  Gadarenes — Gergesa  and  Gadara 
were  towns  near  each  other.  Hence  the  country  between' them  took  its  name, 
sometimes  from  tlie  one,  sometimes  from  the  other.  There  met  him  two  demo 
niacs — St.  Mark  and  St.  Luke  mention  only  one,  who  was  probably  the  fiercei 
of  the  two,  and  the  person  who  spoke  to  our  Lord  first.    But  this  is  no  way  incon 

«  Mark  i.  29  ;  Luke  iv,  38      t  Mark  i,  32  ;  Luke  iv,  40.     t  Isaiah  Uii,  4.     (}  Luke  ix,  57, 
II  Mark  iv,  35  ;  Luke  riii,  22      **  Mark  v,  1  ;  Luke  viii,  26. 


CHAPTER  IX.  3b 

tombs    exceeding  fierce,  so  that  no  one  could  pass  by  that  wa) 

29  And  behold  they  cried  out,  saying,  What  have  we  to  do  with  thoe 
Jesus,  thou  Son  of  God?     Art   thou   come   hither  to  torment  us 

30  before  the  time  ^     And  there  was  at  some  distance  from  them  a 

31  herd  of  many  swine  feeding.  So  the  devils  besought  him,  saying 
If  thou   cast  us   out,   suffer   us   to    go   into    the    herd    of  swine. 

32  And  he  said  to  them,  Go.  And  coming  out,  they  went  into  the. 
swine,    and    behold  the  whole   herd    rushed   down  the    precipice 

$3  into  the  sea,  and  perished  in  the  waters.  But  they  that  kept  them 
ried,    and    going  into    the    city,  told    every  thing,    and  what  had 

34  befallen  the  demoniacs.  And  behold,  the  whole  city  came  out  to 
meet  Jesus  ;  and  seeing  him,  they  besought  him  to  depart  out  of 
their  coasts. 

IX       And  *  going  into  the  vessel,  he  passed  over  and  came  to  his  own 

2  city,  t  And  behold  they  brought  to  him  a  paralytic,  lying  on  a 
couch  ;  and  Jesus  seeing  their  faith,  said  to  the  paralytic,  Son,  take 
courage  :  thy  sins  are  forgiven  thee. 

3  And  behold  certain  of  the  scribes  said  within  themselves,  This 

4  man    blasphemeth.      And    Jesus    knowing   their    thoughts,    said, 

5  Why  think  ye  evil  in  your  hearts  ?     For  which  is  easier,  to  say 

6  Thy  sins  are  forgiven  thee  ?  Or  to  say,  Arise  and  walk  ?  But  that 
ye  may  know  that  the  Son  of  man  hath  power  on  earth  to  forgive 
sins,  (then  saith  he  to  the  paralytic,)  Arise,  take  up  thy  couch, 

7  and  go  to  thy  house.     And  he  arose,  and  went  to  his  own  house. 

8  And  the  multitude  seeing  it,  marvelled  and  glorified  God,  who  had 
given  such  power  to  men. 

9  X  And  as  Jesus  passed  along  from  thence,  he  saw  a  man  named 
Matthew,  sitting  at  the  receipt  of  custom,  and  saith  to  him.  Follow 

Bistent  with  the  account  which  St.  Matthew  gives.  The  tombs — Doubtless 
those  malevolent  spirits  love  such  tokens  of  death  and  destruction.  Tombs 
were  usually  in  those  days  in  desert  places,  at  a  distance  from  towns,  and 
were  often  made  in  the  sides  of  caves,  in  the  rocks  and  mountains.  No  one 
could  pass — Safely. 

29.  What  have  we  to  do  with  thee — This  is  a  Hebrew  phrase,  which  signifies 
Why  do  you  concern  yourself  about  us?  2  Sam.  xvi,  16.  Before  the  time — The 
fijreat  day. 

30.  There  was  a  herd  of  many  swine — Which  it  was  not  lawful  for  the  Jews  to 
keep.  Therefore  our  Lord  both  justly  and  mercifully  permitted  them  to  be 
destroyed. 

31.  He  said.  Go — A  word  of  permission  only,  not  command. 

34.    They  besought  him  to  depart  out  of  their  coasts — They  loved  their  swine  so 
much  better  tiian  their  souls  I     How  many  are  of  the  same  mind! 
IX.    I.   His  own  city — Capernaum,  chap,  iv,  13. 

2.  Seeing  their  faith — Both  that  of  the  paralytic,  and  of  them  that  brought 
him.     Son — A  title  of  tenderness  and  condescension. 

3.  This  man  blasphemeth — Attributing  to  himself  a  power  (that  of  forgiv.nff 
«'ns)  which  belongs  to  God  only. 

5.  Which  is  easier — Do  not  both  of  them  argue  a  Divine  power  ?  Therefore 
if  I  can  heal  his  disease,  I  can  forgive  his  sins:  especially  as  his  disease  is  the 
ei  nsequence  of  his  sins.     Therefore  these  must  be  taken  away,  if  that  is. 

6.  On  earth — Even  in  my  state  of  humiliation. 

8.  So  what  was  to  the  scribes  an  occasion  of  blaspheming,  was  to  the  people 
an  it.3itement  to  praise  God. 

9.  He  saw  a  man  named  Matthew — Modestly  so  called  by  himself.     The  othei 

»  Mark  v,  18  ;  Luke  viii,  37      t  Mark  ii,  3  ;  Luke  v,  18.     t  Mark  ii.  14  ;  Luke  v.  27 


34  ST.  MATTHEW. 

10  me  And  he  arose  and  followed  him.  And  as  he  sat  at  table  in 
the  'lOUse,  behold,  many  publicans  and  sinners  came,  and  sat  down 

1 1  with  him  and  his  disciples.  And  the  Pharisees  seeing  it,  said  to 
his  disciples,  Why  eateth  your  Master  with  publicans  and   sin- 

12  ners.     But  Jesus  hearing  it,  said  to  them,  They  that  are  whole 

13  need  not  a  physician,  but  they  that  are  sick.  But  go  ye  and  earr; 
what  that  meaneth,  *I  will  have  mercy  and  not  sacrifice  ;  foi  1  airf 
not  come  to  call  the  righteous,  but  sinners. 

1  4       t  Then  come  to  him  the  disciples  of  John,  saying,  Why  do  Wf 

15  and  the  Pharisees  fast  often,  but  thy  disciples  fast  not  ?  And  Jesus 
said  to  them.  Can  (he  children  of  the  bride  chamber  mourn,  as 
long  as  the  bridegroom  is  with  them  ?  But  the  days  will  come, 
when  the  bridegroom  shall  be  taken  away  from  them,  and  then 

16  shall  they  fast.  No  man  putteth  a  piece  of  new  cloth  on  an  old 
garment :  for  that  which  is  put  in  to  fill  it  taketh  from  the  gar- 

17  ment,  and  the  rent  is  made  worse.  Neither  do  men  put  new  wine 
into  old  leathern  bottles,  else  the  bottles  burst,  and  the  wine  is 
spilled,  and  the  bottles  are  destroyed  :  but  they  put  new  wine  into 
new  bottles,  and  both  are  preserved. 

18  J  While  he  spake  these  things  to  them,  behold,  a  certain  ruler 
coming,  worshipped  him,  saying.  My  daughter  is  just  dead :  but 

19  come  and  lay  thine  hand  on  her,  and  she  shall  live.     And  Jesus 

20  arose  and  followed  him.  and  so  did  his  disciples.  (And  behold,  a 
woman  who  had  had  a  flux  of  blood  twelve  years,  coming  behind 

evangelists  call  him  by  his  more  honourable  name,  Levi.  Sitting — In  the  very 
height  of  his  business,  at  the  receipt  of  custom — The  custom  house,  or  place  where 
the  customs  were  received. 

10.  As  Jesus  sat  at  table  in  the  house — Of  Matthew,  who  having  invited  many 
of  his  old  companions,  made  him  a  feast,  Mark  ii,  15;  and  that  a  great  one, 
though  he  does  not  himself  mention  it.  The  publicans,  or  collectors  of  the  taxes 
which  the  Jews  paid  the  Romans,  were  infamous  for  their  illegal  exactions : 
Sinners — Open,  notorious,  sinners. 

11.  The  Pharisees  said  to  his  disciples,  Why  eateth  your  Master? — Thus  they 
commonly  ask  our  Lord,  Why  do  thy  disciples  this  ?  And  his  disciples.  Why  doth 
your  Master? 

13.  Go  ye  and  learn — Ye  that  take  upon  you  to  teach  others.  /  will  have 
mercy  and  not  sacrifice — That  is,  I  will  have  mercy  rather  than  sacrifice.  I  love 
acts  of  mercy  better  than  sacrifice  itself. 

14.  Then — While  he  was  at  table. 

15.  The  children  of  the  bride  chamber — The  companions  of  the  bridegroom. 
Mourn — Mourning  and  fasting  usually  go  together.  As  if  he  had  said,  While  I 
am  with  them,  it  is  a  festival  time,  a  season  of  rejoicing,  not  mourning.  B  it 
after  I  am  gone,  all  my  disciples  likewise  shall  be  in  fastings  often. 

IG.  This  is  one  reason, — It  is  not  a  proper  time  for  them  to  fast.  Anothei  s. 
they  are  not  ripe  for  it.  New  cloth — The  words  in  the  original  properly  signifj 
cloth  that  hath  not  passed  through  the  fiiller's  hands,  and  which  is  consequently 
much  harsher  than  what  has  been  washed  and  worn;  and  therefore  yielding  lest 
than  vhat,  will  tear  away  the  edges  to  which  it  is  sewed. 

17.  New — Fermenting  wine  will  soon  burst  those  bottles,  the  leather  of  Arh'ch 
is  almost  worn  out.  The  word  properly  means  vessels  made  of  goats'  skins, 
wherein  they  formerly  put  wine,  (and  do  in  some  countries  to  this  day)  to  con- 
vey  it  from  place  to  place.  Put  new  wine  into  new  bottles — Give  harsh  doctrine* 
to  S4ich  as  have  strength  to  receive  them. 

18.  Just  dead— He  had  left  her  at  the  point  of  death,  Mark  v,  23.  ProbabW  ■ 
messenge-r  had  now  informed  him  she  was  dead. 

20.   Coming  behind — Out  of  bashfiilness  and  humility. 

♦  Hcsea  vi,  6.         t  Mark  ii,  18  ;  Luke  v,  33.         t  Mark  v,  22 ;  Luke  viii.  41. 


CHAPTER  IX.  35 

21  him,  touched  the  hem  of  his  garment.     For  she  .laid  within  her- 

22  self,  If  I  but  touch  his  garment  I  shall  be  made  whole.  And 
Jesus  turning  and  seeing  her,  said,  Daughter,  take  courage  ;  thy 
iaith  hath  made  thee  whole.     And  the  woman  was  made  whole 

23  from  that  hour.)     And   Jesus  coming  into  the  rulers  house,  and 

24  seeing  the  minstrels  and  the  crowd  making  a  noise,  saith  to  thera, 
Withdraw ;  for  the  maid  is  not  dead,  but  sleepeth :   and  they  de- 

25  rided  him.     But  when  the  crowd  were  put  forth,  he  went  in  and 
16  took  her  by  the  hand ;  and  the  maid  arose.     And  the  fame  of  it 

went  abroad  into  all  that  country. 
2?        And  as  Jesus  passed  thence,  two  blind  men  followed  him,  cry- 
ng  aloud,  and  saying.  Thou  Son  of  David,  have   mercy  on  us. 
28  And  when  he  was  come  into  the  house,  the  blind  men  came  to  him  ; 

and  Jesus  saith  to  them,  Believe  ye  that  I  am  able  to  do  this  ? 
i9  They  say  unto  him.  Yea,  Lord.     Then  he  touched  their  eyes,  say- 

30  ing,  Be  it  unto  you  according  to  your  faith.  And  their  eyes  were 
opened ;  and  Jesus  strictly  charged  them,  saying.  See  that  no  man 

31  know  it.  But  when  they  were  gone  out,  they  spread  his  fame 
abroad  in  all  that  country. 

32  *  As  they  were  going  out,  behold  they  brought  a  dumb  demoniac 

33  to  him.  And  when  the  devil  was  cast  out,  the  dumb  spake :  and 
the  multitudes  marvelled,  saying.  It  was  never  seen  thus,  even  in 

34  Israel.  But  the  Pharisees  said,  he  casteth  out  the  devils  by  the 
prince  of  the  devils 

35  And  Jesus  went  about  all  the  cities  and  villages,  teaching  in  their 
synagogues,  and  preaching  the  Gospel  of  the  kingdom,  and  heal- 

36  ing  every  disease  and  every  malady.  But  seeing  the  multitudes 
he  was   moved  with  tender  compassion  for  them,  because  they 

37  were  faint  and  scattered,  as  sheep  having  no  shepherd,  f  Then 
saith  he  to  his  disciples.  The  harvest  truly  is  great,  but  the  labour- 

22.  Take  courage — Probably  she  was  struck  with  fear,  when  he  turned  and 
looked  upon  her,  Mark  v,  33 ;  Luke  viii,  47  ;  lest  she  should  have  offended  him, 
by  touching  his  garment  privately ;  and  the  more  so,  because  she  was  unclean 
according  to  the  law,  Lev.  xv,  25. 

23.  The  minstrels — The  musicians.  The  original  word  means  flute  players. 
Musical  instruments  were  used  by  the  Jews  as  well  as  the  heathens,  in  their 
lamentations  for  the  dead,  to  soothe  the  melancholy  of  surviving  friends,  by  soft 
and  solemn  notes.  And  there  were  persons  who  made  it  their  business  to  per. 
form  this,  while  others  sung  to  their  music.  Flutes  were  used  especially  on  the 
death  of  children;  louder  instruments  on  the  death  of  grown  persons. 

24.  Withdrauj — There  is  no  need  of  you  now  ;  for  the  maid  is  not  dead — Her 
life  is  not  at  an  end;  but  sleepeth — This  is  only  a  temporary  suspension  of  e<-»w 
and  motion,  which  should  rather  be  termed  sleep  than  death. 

25.  The  jnaid  arose — Christ  raised  three  dead  persons  to  life  ;  this  chilj,  the 
widow's  son,  and  Lazarus  :  one  newly  departed,  another  on  the  bier,  the  third 
jmelling  in  the  grave :  to  show  us  that  no  degree  of  death  is  so  desperate  as  to  b« 
past  his  help. 

33.  Even  in  Israel — Where  so  many  wonders  have  been  seen. 

36.  Because  tSey  were  faint — In  soul  rather  than  in  body.  As  sheep  having  no 
thepherd — And  ye:  they  had  many  teachers ;  they  had  scribes  in  every  city.  But 
they  had  none  who  cared  for  their  souls,  and  none  that  were  able,  if  they  had 
been  willing,  to  have  wrought  any  deliverance.  They  had  no  pastors  after  God's 
own  heart. 

37.  The  harvest  truly  is  great — When  Christ  came  into  the  world,  it  was  pro 

♦  Luke  xi,  14.         t  Luke  x,  2 


36  ST.  MATTHEW 

38  ers  are  few.     Pray  ye  therefore  ihe  Lord  of  the  harvest,  that  he 

would  thrust  forth  labourers  into  his  harvest. 
X.       And  *  having  called  to  him  his  twelve  disciples,  he  gave  them 

power  over  unclean  spirits,  to  cast  them  out,  and  to  heal  every  dis- 

2  ease  and  every  malady,  f  Now  the  names  of  the  twelve  apostles 
are  these  ;  the  first,  Simon,  who  is  called  Peter,  and  Andrew  hi'i 
brother;    James   the    son   of    Zebedee,  and   John    his    brother; 

3  Philip    and  Bartholomew,  Thomas,  and    Matthew  the    publican 
James   the   son  of  Alpheus,  and   Lebbeus,    whose   surnamo   was 

4  Thaddeus ;    Simon  the  Canaanite,    and  Judas  Iscariot,  who   also 

5  betrayed  him.  These  twelve  Jesus  sent  forth,  having  commanded 
them,  saying".  Go  not  into  the  way  of  the  Gentiles,  and  into  a  city 

6  of  the  Samaritans  enter  not :   But  go  rather  to  the  lost  sheep  of 

7  tl  8  house  of  Israel.     And  as  ye  go,  proclaim,  saying.  The  king 

8  dom  of  heaven  is  at  hand.  |  Heal  the  sick,  cleanse  the  lepers, 
raise  the  dead,  cast  out  devils :  freely  ye  have  received,  freely 

perly  the  time  of  harvest ;  till  then  it  was  the  seed  time  only.  But  the  labourers 
are  few — Those  whom  God  sends ;  who  are  holy,  and  convert  sinners.  Of  others 
there  are  many. 

38.  The  Lord  of  the  harvest — Whose  peculiar  work  and  office  it  is,  and  who 
alone  is  able  to  do  it :  that  he  would  thrust  forth — for  it  is  an  employ  not  pleasing 
to  flesh  and  blood;  so  full  of  reproach,  labour,  danger,  temptation  of  every  kind, 
that  nature  may  well  be  averse  to  it.  Those  who  never  felt  this,  never  yet  knew 
what  it  is  to  be  labourers  in  Christ's  harvest.  He  sends  them  forth,  when  he 
calls  them  by  his  Spirit,  furnishes  them  with  grace  and  gifts  for  the  work,  and 
makes  a  way  for  them  to  be  employed  therein. 

X.  1.  His  twelve  disciples — Hence  it  appears  that  he  had  already  chosen  out 
of  his  disciples,  those  whom  he  afterward  termed  apostles.  The  number  seems 
to  have  relation  to  the  twelve  patriarchs,  and  the  twelve  tribes  of  Israel. 

2.  The  first,  Simon — The  first  who  was  called  to  a  constant  attendance  on 
Christ ;  although  Andrew  had  seen  him  before  Simon. 

3.  Lebbeus — Commonly  called  Judas,  the  brother  of  James. 

4.  Iscariot — So  called  from  Iscarioth,  (the  place  of  his  birth,)  a  town  of  the  tribe 
of  Epliraim,  near  the  city  of  Samaria. 

5.  These  twelve  Jesus  sent  forth — Herein  exercising  his  supreme  authority,  as 
God  over  all.  None  but  God  can  give  men  authority  to  preach  his  word.  Go 
not — Their  commission  was  thus  confined  now,  because  the  calling  of  the  Gentiles 
was  deferred  till  after  the  more  plentiful  effusion  of  the  Holy  Ghost  on  the  day  of 
pentecost.  Enter  not — Not  to  preach ;  but  they  might  to  buy  what  they  wanted, 
John  iv,  9. 

8.  Cast  out  devils — It  is  a  great  relief  to  the  spirits  of  an  infidel,  sinking  under 
a  dread,  that  possibly  the  Gospel  may  be  true,  to  find  it  observed  by  a  learned 
brother,  that  the  diseases  therein  ascribed  to  the  operation  of  the  devil  have  the 
veiy  same  symptoms  with  the  natural  diseases  of  lunacy,  epilepsy,  or  c.?nvul. 
sions  ;  whence  he  readily  and  very  willingly  concludes,  that  the  devil  ."iad  no 
hand  in  them. 

But  it  were  well  to  stop  and  consider  a  little.  Suppose  God  should  suffer  an 
evil  spirit  to  usurp  the  same  power  over  a  man's  body,  as  the  man  himself  has 
naturally  ;  and  suppose  him  actually  to  exercise  that  power ;  could  we  conclude 
the  devil  had  no  hand  therein,  because  his  body  was  bent  in  the  very  same  man 
ler  wherein  the  man  himself  might  have  bent  it  naturally  ? 

And  suppose  God  gives  an  evil  spirit  a  greater  power,  to  effect  immediately  the 
oigan  of  the  nerves  in  the  brain,  by  irritating  them  to  produce  violent  motions, 
or  so  reluxmg  them  that  they  can  produce  little  or  no  motion  ;  still  tlie  symptoms 
will  be  those  of  over  tense  nerves,  as  in  madness,  epilepsies,  convulsions;  or  of 
relaxed  nerves,  as  in  paralytic  cases.  But  could  we  conclude  thence  that  the 
ievil  had  no  hand  in  them  ?    Will  any  man  affirm  that  God  cannot  or  will  not 

*  Mark  iii,  14;  vi,  7 ;  Luke  vi,  13 ;  ix,  1  f  \cts  i,  13.         t  Mark  vi.  7  .  Luke  ix,  2 


CHAPTER   X.  37 

9  give.  Provide  neither  gold,  uor  silver,  nor  brass  in  your  purses  • 
10  *  Noi  scrip  for  jour  journey,  nor  two  coats,  nor  shoes,  nor  yel 

a  staff :  for  the  workman  is  worthy  of  his  maintenance, 
lit  And  into  whatsoever  city  or  town  ye  shall  enter,  inquire  who  in 
,2  it  is  worthy,  and  there  abide  till  ye  go  thence.  And  when  ye 
1  i  come  into  a  house,  salute  it.     And  if  the  house  be  worthy,  your 

peace  shall  come  upon  it ;  but  if  it  be  not  worthy,  your  peace  shal] 
\  •    returii  to  you.     And  whosoever  will  not   receive   you,  nor   heai 

your  words  ;  when  you  go  out  of  that  house  or  city,  shake  off  the 

15  dust  from  your  feet.  Verily  I  say  unto  you,  it  shall  be  more 
tolerable  for  the  land  of  Sodom  and  Gomorrah  in  the  day  of  judg- 
ment, than  for  that  city. 

16  I  Behold  I  send  you  forth  as  sheep  in  the  midst  of  wolves;  be 

17  ye  therefore  wise  as  serpents,  and  harmless  as  doves.  §  But  be- 
ware  of  men ;    for  they   will   deliver  you  to   the    councils,  and 

18  scourge  you  in  their  synagogues.  And  ye  shall  be  brought  before 
governors    and    kings    for    my   sake,    for    a    testimony    to    them 

19  and  to   the   heathens.      ||  But   when    they   deliver    you,   take    no 

on  any  occasion  whatever,  give  such  a  power  to  an  evil  spirit  ?  Or  that  effects, 
the  like  of  which  may  be  produced  by  natural  causes,  cannot  possibly  be  produced 
by  preternatural  ?  If  this  be  possible,  then  he  who  affirms  it  was  so,  in  any  par. 
ticular  case,  cannot  be  justly  charged  with  falsehood,  merely  for  affirming  the 
reality  of  a  possible  thing.  Yet  in  this  manner  are  the  evangelists  treated  by 
those  unhappy  men,  who  above  all  things  dread  the  truth  of  the  Gospel,  because, 
if  it  is  true,  they  are  of  all  men  the  most  miserable. 

F,  cely  ye  have  received — All  things  ;  in  particular  the  power  of  working  mira- 
cles ;  freely  give — Exert  that  power  wherever  you  come. 

9.  Provide  not — The  stress  seems  to  lie  on  this  word  :  they  might  use  what 
the}  had  ready ;  but  they  might  not  stay  a  moment  to  provide  any  thing  more, 
neither  take  any  thought  about  it.  Nor  indeed  were  they  to  laKe  any  thing  with 
them,  more  than  was  strictly  necessary.  1.  Lest  it  should  retard  them.  2.  Be- 
cause they  were  to  learn  hereby  to  trust  to  God  in  all  future  exigencies. 

10.  Neither  scrip — That  is,  a  wallet,  or  bag  to  hold  provisions  :  Nor  yet  a  staff— 
We  read,  Mark  vi,  8,  Take  nothing,  save  a  staff  only.  He  that  had  one  might 
take  it ;  they  that  had  none,  might  not  provide  any.  For  the  workman  is  JBorthy 
of  his  maintenance — Th  ■  word  includes  all  that  is  mentioned  in  the  9th  and  lOlh 
verses ;  all  that  they  wj.e  forbidden  to  provide  for  themselves,  so  far  as  it  was 
needful  for  them. 

11.  Inquire  who  is  worthy — That  you  should  abide  with  him  :  who  is  dispo  cd 
to  receive  the  Gospel.     There  abide — In  that  house,  till  ye  leave  the  town. 

12.  Salute  it — In  the  usual  Jewish  form,  "Peace  (that  is,  all  blessings)  bo  lo 
this  house." 

13.  If  the  house  be  worthy — of  it,  God  shall  give  them  the  peace  you  wish 
them.  If  not,  he  shall  give  you  what  they  refuse.  The  same  will  be  the  case, 
when  we  pray  for  them  that  are  not  worthy. 

14  Shake  off  the  dust  from  your  feet — The  Jews  thought  the  land  of  Israel  so 
peculiarly  holy,  that  when  they  came  home  from  any  heathen  country,  they 
stopped  at  the  borders  and  shook  or  wiped  off  the  dust  of  it  from  their  feet,  that 
the  holy  land  might  not  be  polluted  with  it.  Therefore  the  action  here  enjoined 
ITLS  a  lively  intimation,  that  those  Jews  who  had  rejected  the  Gospel  were  holy 
no  longer,  but  were  on  a  level  with  heathens  and  idolaters. 

17.  But  think  not  that  all  your  innocence  and  all  your  wisdom  will  screen  you 
from  persecution.  They  ivill  scourge  you  in  their  synagogues — In  these  the  Jews 
hold  their  courts  of  j  idicature,  about  both  civil  and  ecclesiastical  affairs. 

19,  Take  no  thought — Neither  at  this  time,  on  any  sudden  call,  need  we  be 
earefiil  how  or  what  to  answer. 

-  Luke  X,  7      1  Mark  vi,  10  ,  Luke  ix,  4.     1  Luke  x,  3      ^  Matt,  xxiv  9.     ||  Luke  xii.  V 


38  ST.  MATTHEW 

thought,  how  or  wnat  ye  shall  speak ;  for  it  shall  be  given  you 

20  in  that  very  hour  what  ye  shall  speak.      For  it  is  not  ye   that 

21  speak,  but  the  Spirit  of  your  Father  who  speaketh  in  you.  *  But 
the  brother  shall  deliver  up  the  brother  to  death,  and  the  father 
the  child ;   and  children  shall  rise  up  against  their  parents,  and 

22  kill  them.  fAnd  ye  shall  be  hated  of  all  men  for  my  name's 
sake  :  but  he  that  endureth  to  the  end,  the  same  shall  be  t  aved 

23  But  when  they  persecute  you  in  this  city,  flee  to  another  ;  foi 
veriiy  I  say  unto  you,  Ye  shall  not  have    gone  over  the  cities 

24  of  Israel,  till  the  Son  of  man  be  come.    J  The  disciple  is  not  above 

25  his  teacher,  nor  the  servant  above  his  lord.  It  is  enough  for  the 
disciple  that  he  be  as  his  teacher,  and  the  servant  as  his  lord.  §  If 
they  have  called  the  Master  of  the  house  Beelzebub,  how  much 

26  more  them  of  his  household  1  |[  Therefore  fear  them  not ;  for 
there  is  nothing  covered,  which  shall  not  be  made  manifest ;  nor 

27  hid,  that  shall  not  be  known.  **What  I  tell  you  in  the  dark, 
speak  ye  in  the  light,  and  what  ye  hear  in  the  ear,  proclaim  on 

28  the  house  tops.  And  be  not  afraid  of  them  who  kill  the  body, 
but  are  rot  able  to  kill  the  soul ;  but  rather  be  afraid  of  him  who 

29  is  able  to  destroy  both  soul  and  body  in  hell.  Are  not  two  spar- 
rows sold  for  a  farthing?  and  one  of  them  shall  not  fall  to  the 

30  ground  without   your   Father,      ft  Yea,    even   the    hairs   of  your 

31  head  are  all  numbered.     Fear  ye  not,  therefore ;  ye  are  of  more 

32  value  than  many  sparrows.  l'\.  Whosoever  therefore  shall  con- 
fess me  before  men,  him  will  I  confess  before  my  Father  who  is 

22.  Of  all  men — That  know  not  God. 

23.  Ye  shall  not  have  gone  over  the  cities  of  Israel — Make  what  haste  ye  will , 
till  the  Son  of  man  be  come — To  destroy  their  temple  and  nation. 

25.  How  much  more — This  cannot  refer  to  the  quantity  of  reproach  and  perse- 
cution :  (for  in  this  the  servant  cannot  be  above  his  lord :)  but  only  to  the  cer- 
tainty of  it. 

26.  Therefore  fear  them  not — For  ye  have  only  the  same  usage  with  your  Lord. 
There  is  nothing  covered — So  that  however  they  may  slander  you  now,  your  inno. 
cence  will  at  length  appear. 

27.  Even  what  1  now  tell  you  secretly  is  not  to  be  kept  secret  long,  but  declared 
publicly.  Therefore,  What  ye  hear  in  the  ear,  publish  on  the  house  top — Two 
customs  of  the  Jews  seem  to  be  alluded  to  here.  Their  doctors  used  to  whisper 
in  the  ear  of  their  disciples  what  they  were  to  pronounce  aloud  to  others.  And 
as  their  houses  were  low  and  flat  roofed,  they  sometimes  preached  to  the  people 
from  thence. 

28.  And  be  not  afraid — of  any  thing  which  ye  may  suffer  for  proclaiming  it. 
Be  afraid  of  him  who  is  able  to  destroy  both  body  and  soul  in  hell — It  is  remark. 
Me,  that  our  Lord  commands  those  who  love  God,  still  to  fear  him,  even  on  this 
account,  under  this  notion. 

29.  30.  The  particular  providence  of  God  is  another  reason  for  yoa"-  not  fear, 
rag  man.  For  this  extends  to  the  very  smallest  things.  And  if  he  has  such  aare 
over  the  most  inconsiderable  creatures,  how  much  more  will  he  take  care  of  you, 
(provided  you  confess  him  before  men,  before  powerful  enemies  of  the  truth,)  and 
that  not  only  in  this  life,  but  in  the  other  also  ? 

32.  Whosoever  shall  confess  me — Publicly  acknowledge  nie  for  the  promised 
Messiah.  But  this  confession  implies  the  receiving  his  whole  doctrine,  Mark 
viii,  38,  and  obeying  all  his  commandments. 

*  Luke  xxi,  16.  f  Chap,  xxiv,  13  t  Luke  vi,  30  ;  John  xv,  20.  ^  Chap,  xii,  24 
I  Mark  iv,  22 ;  Luke  viii,  17 ;  xii,  a  **  Luke  xii,  3  ++  Luke  xii,  7.         U  Marl 

viii,  38 ;  Luke  ix,  26 


CHAPTER  XL  39 

33  in  neaven.     But  whosoever  shall  deny  me  before  men,  him  will 

34  I  also  den}  before  my  Father  who  is  in  heaven.  *  Think  not  that 
I  am  come  to  send  peace  on  earth :  I  am  not  come  to  send  peace, 

35  but  a  sword.  For  I  am  come  to  set  a  man  at  vaiiance  with  his 
father,  and  the   daughter  with  her  mother,   and  the   daughter-in- 

36  law  with  her  mother-in-law.     t  And  the  foes  of  a  man  shall  be  they 

37  of  his  own  household-  He  that  loveth  father  or  mother  more 
than  me,  is  not  worthy  of  me ;  and  he  that  loveth  sou  or  daughter 

JS  more  than  me,  is  not  worthy  of  me ;    J  And  he  that  taketh   not 

39  his  cross,  and  foUoweth  after  me,  is  not  worthy  of  me.     §  He  tliPt 

findeth  his  life  shall  lose  it ;  and  he  that  loseth  his  life  for  my  sake, 

to  shall  find  it.     ||  He  that  entertaineth  you,  entertaineth  me  ;  and  he 

41  that  entertaineth  me,  entertaineth  him  that  sent  me.  He  that 
entertaineth  a  prophet  in  the  name  of  a  prophet,  shall  receive  a 
prophet's  reward :  and  he  that  entertaineth  a  righteous  man  in  the 
name  of  a  righteous  man,  shall  receive  a  righteous  man's  reward. 

42  **  And  whosoever  shall  give  drink  to  one  of  these  little  ones  a  cup 
of  cold  water  only,  in  the  name  of  a  disciple,  verily  I  say  unto  you, 
he  shall  in  nowise  lose  his  reward. 

XI.  And  when  Jesus  had  made  an  end  of  commanding  his  twelve 
disciples,  he  departed  thence,  to  teach  and  preach  in  their  cities. 

2  ft  Now  when  John  had  heard  in  the  prison  the  works  of  Christ, 

3  he  sent  two  of  his  disciples,  And  said  to  him,  Art  thou  he  that  is  to 

4  come,  or  look  we  for  another  ?     And  Jesus  answering,  said  to  them, 

5  Go  and  tell  John  the  things  which  ye  hear  and  see.  %%  The  blind 
receive  their  sight,  the  lame  walk ;  the  lepers  are  cleansed,  and 
the  deaf  hear ;   the  dead  are  raised,  and  the  poor  have  the  Gospel 

33,  34.  \\  hosoever  shall  deny  me  before  men — To  which  ye  will  be  strongly 
tempted.  For  Think  not  that  I  am  come — That  is,  tliink  not  that  universal  peace 
will  be  the  immediate  consequence  of  my  coming.  Just  the  contrary.  Both  pub. 
lie  and  private  divisions  will  follow,  wheresoever  my  Gospel  comes  with  power. 
Yet  this  is  not  the  design,  though  it  be  the  event  of  his  coming,  through  the 
opposition  of  devils  and  men. 

36.  And  the  foes  of  a  man — That  loves  and  follows  me. 

37.  He  that  loveth  father  or  mother  more  than  me — He  that  is  not  ready  to  give 
up  all  these,  when  they  stand  in  competition  with  his  duty. 

38.  He  that  taketh  not  his  cross — That  is,  whatever  pain  or  inconvenience  can- 
not  be  avoided,  but  by  doing  some  evil,  or  omitting  some  good. 

39.  He  that  findeth  his  life  shall  lose  it — He  that  saves  his  life  by  donying  me, 
shall  lose  it  eternally ;  and  he  that  loseth  his  life  by  confessing  me,,  shall  save 
it  eternally.  And  as  you  shall  be  thus  rewarded,  so  in  proportion  shall  they  who 
entertain  you  for  my  sake. 

41.  He  that  entertaineth  a  prophet — That  is,  a  preacher  of  the  Gospel:  In  he 
name  of  a  prophet — That  is,  because  he  is  such,  shall  share  in  his  reward 

42.  One  of  these  little  ones — The  very  least  Christian. 
XI.  1.  In  their  cities — The  other  cities  of  Israel. 

2.  He  sent  two  of  Ms  disciples — Not  because  he  doubted  himself;  but  to  :jb. 
;irm  tlieir  faith. 

3.  He  that  is  to  come — The  Messiah. 

4.  Go  and  tell  John  the  things  that  ye  hear  and  see — Which  are  a  strongei 
pioof  of  my  being  the  Messiah,  than  any  bare  assertion  can  be. 

5.  The  poor  have  the  Gospel  preached  to  them — The  greatest  mercy  of  all. 

•  Luke  xii,  51.  t  Micah  vii,  6  t  Chap,  xvi,  24 ;  Luke  xiv,  27.  ()  Chap,  mi,  25 ; 
John  xii,  25.  ||  Chap,  xviii,  5  ;  Luke  x,  16 ;  John  xiii,  20.  **  Mark  ix,  41.  t+  LuJu 
vii,  18  tt  Tsaiah  Txix,  18  ;  xxxv,  3. 


40  ST.  MATTHEW 

6  preaclied    to    them  :    And    happy   is   he  whosoever   shall   not   h^ 

7  offended  at  me.     And  as  they  departed,  Jesus  said  to  the  multitudes 
concerning  John,  What  went  ye  out  into  the  wilderness  to  see  I 

8  A  reed  shaken  with  the  wind  ?     But  what  went  ye  out  to  see " 
A  man  clothed  in  soft  raiment  ?     Behold,  they  that  wear  soft  cloth- 

9  ing  are  in  kings'  houses.  But  what  went  ye  out  to  see  ^  A  pro- 
IC  phet  ?     Yea,  I  say  unto  you,  and  more  than  a  prophet       For  tL'.s 

is  he  of  whom  it  is  written,  *  Behold,  I  send  my  messenger  beforf 

11  thy  face,  who  shall  prepare  thy  way  before  thee  Ver'ly  I 
say  unto  you,  among  them  that  are  born  of  women,  there  hath 
not  risen  a  greater  prophet  than  John  the  Baptist ;  but  he  that  is 

12  least  in  the  kingdom  of  heaven,  is  greater  than  he.  And  fiom 
tlie  days  of  John  the  Baptist  till  now  the  kingdom  of  heaven  is 
entered  by  force,  and  they  who  strive  with  all  their  might  take  it 

13  by  violence,     f  For  all  the  prophets  and  the  law  prophesied  until 

14  John.     And  if  ye  are  willing  to  receive  ki7n,  he  is  if  Elijah,  who 

15  was  to  come.      He  that  hath  ears  to   hear,  let   him  hear.      But 

16  whereto  shall  I  liken  this  generation?    It  is  like  children  sitting 

17  in  the  markets,  and  calling  to  their  fellows.  And  saying,  We  have 

6.  Happy  is  he  who  shall  not  be  offended  at  me — Notwithstanding  all  these 
proofs  that  I  am  the  Messiah. 

7.  As  they  departed,  he  said  concerning  John — Of  whom  probably  he  would  not 
have  said  so  much  when  they  were  present.  A  reed  shaken  by  the  wind? — No  ; 
nothing  could  ever  shake  John  in  the  testimony  he  gave  to  the  truth.  The 
expression  is  proverbial. 

8.  A  man  clothed  in  soft,  delicate  raiment — An  effeminate  courtier,  accustomed 
to  fawning  and  flattery  ?  You  may  expect  to  find  persons  of  buch  a  character 
in  palaces  ;  not  in  a  wilderness. 

9.  More  than  a  prophet — For  the  prophets  only  pointed  me  out  afar  off;  but 
John  was  my  immediate  forerunner. 

11.  But  he  that  is  least  in  the  kingdom  of  heaven,  is  greater  than  he — Which  an 
ancient  author  explains  thus : — "  One  perfect  in  the  law,  as  John  was,  is  inferior 
to  one  who  is  baptized  into  the  death  of  Christ.  For  this  is  the  kingdom  of 
heaver,  even  to  be  buried  with  Christ,  and  to  be  raised  up  together  with  him. 
John  was  greater  than  pU  who  had  been  then  born  of  women,  but  he  was  cut  off 
before  the  kingdom  of  heaven  was  given."  [He  seems  to  mean,  that  righteous- 
ness, peace,  and  joy,  which  constitute  the  present  inward  kingdom  of  heaven.] 
"  He  was  blameless  as  to  that  righteousness  which  is  by  the  law ;  but  he  fell 
short  of  those  who  are  perfected  by  the  spirit  of  life  which  is  in  Christ.  Whoso, 
ever,  therefore,  is  least  in  the  kingdom  of  heaven,  by  Christian  regeneration,  is 
greater  than  any  who  has  attained  only  the  righteousness  of  the  law,  because 
the  law  maketh  nothing  perfect."  It  may  farther  mean,  the  least  true  Chris- 
tian believer  has  a  more  perfect  knowledge  of  Jesus  Christ,  of  his  redemption 
xnd  kingdom,  than  John  the  Baptist  had,  who  died  before  the  full  manifestati'or 
of  the  Gospel. 

12.  Alt d  f rem  the  days  of  John — That  is,  from  the  time  that  John  had  fuISlkid 
his  ministry,  men  rush  into  my  kingdom  with  a  violence  like  that  of  those  whu 
are  taking  a  city  by  storm. 

13.  For  all  the  prophets  and  the  law  prophesied  until  John — For  all  that  if 
¥;  ritten  in  the  law  and  the  prophets  only  foretold  as  distant  what  is  now  fulfillod. 
It  John  the  old  dispensation  expired,  and  the  new  began. 

15.  He  that  hath  ears  to  hear,  let  him  hear — A  kind  of  proverbial  expression ; 
requiring  the  deepest  attention  to  what  is  spoken. 

16.  This  generation — That  is,  the  men  of  this  age.  They  are  like  those 
froward  children  of  whom  their  fellows  complain,  that  they  will  be  pleased 
DO  way 

♦  Mai.  lii,  1.        f  Luke  xvi,  16         J  Mai.  iv,  5. 


CHAPTER  XI.  41 

piped    unto    you,   and    ye    have   not   danced ;    we   have   mourned 

18  unto  you,  and  ye  have  not  lamented.     For  John  came  neither  eal- 

9  ing  nor  drinking,  and  they  say,  He  hath  a  devil.     The  Son  of  man 

came  eating  and  drinking,  and  they  say,  Behold  a  glutton  and  a 

wine  bibber,   a  friend   of  publicans  and   sinners  ;   but  wisdom  is 

^•7  justified  by  her  children.  Then  began  he  to  u|5braid  the  cities 
wherein  the  most  of  his  mighty  works  had  been  done,  becaufie  they 

V  repented  not.  *  Wo  to  thee,  Chorazin ;  wo  to  thee,  Bethsaida  • 
for  if  the  mighty  works  which  have  been  done  in  you,  had  been 
done   in  Tyre  and  Sidon,  tney  would  have  repented  long  ago  in 

ii  sackcloth  and  ashes.  Moreover  I  say  to  you.  It  shall  be  more 
tolerable  for  Tyre  and  Sidon  in  the  day  of  judgment  than  for  you. 

2'^  And  thou,  Capernaum,  who  hast  been  exalted  to  heaven,  shalt  be 
brought  down  to  hell :  for  if  the  mighty  works  which  have  been 
lone  in  thee,  had  been  done  in  Sodom,  it  would  have  remained  to 

24  this  day.     Moreover  I  say  unto  you,  It  shall  be  more  tolerable  for 

25  the  land  of  Sodom  in  the  day  of  judgment  than  for  thee,  f  At  that 
time  Jesus  answering  said,  I  thank  thee,  O  Father,  Lord  of  heaven 
and  earth,  because  thou  hast  hid  these  things  from  the  wise  and 

.26  prudent,  and  hast  revealed  them  to  babes.      Even  so.  Father;  for 

27  so  it  seemed  good  in  thy  sight.     All  things  are  delivered  to  me  by 

my  Father ;  and  no  one  knoweth  the  Son  but  the  Father ;  neither 

knoweth  any  one  the  Fatler,  save  the  Son,  and  he  to  whomsoever 

18.  John  came  neither  eating  nor  drinking — In  a  rigorous  austere  way,  like 
Elijah.  And  they  say,  He  hath  a  devil — Is  melancholy,  from  the  influence  of  an 
evil  spirit. 

19.  The  Son  of  man  came  eating  and  drinking — Conversing  in  a  free,  familiar 
way.  Wisdom  is  justified  by  her  children — That  is,  my  wisdom  herein  is  acknow. 
Jedged  by  those  who  are  truly  wise. 

20  Then  began  he  to  upbraid  the  cities — It  is  observable  he  had  never  upbraided 
them  before.  Indeed  at  first  they  received  him  with  all  gladness,  Capernaum  in 
particular. 

21.  Wo  to  thee,  Chorazin — That  is,  miserable  art  thou.  For  these  are  not 
curses  or  imprecations,  as  has  been  commonly  supposed ;  but  a  solemn,  compas. 
sionate  declaration  of  the  misery  they  were  bringing  on  themselves.  Chorazin 
and  Bethsaida  were  cities  of  Galilee,  standing  by  the  lake  Gennesareth.  Tyre 
and  Sidon  were  cities  of  Phenicia,  lying  on  the  sea  shore.  The  inhabitants  of 
them  were  heathens. 

22.  24.  Moreover  I  say  unto  you — Beside  the  general  denunciation  of  wo  to 
those  stubborn  unbelievers,  the  degree  of  their  misery  will  be  greater  than  even 
that  of  Tyre  and  Sidon,  yea,  of  Sodom. 

23.  Thou  Capernaum,  who  hast  been  exalted  to  heaven — That  is,  highly  honouied 
b}  my  presence  a  .'  miracles. 

2d.  Jesus  answering — This  word  does  not  always  imply,  that  something  had 
^en  -spoken,  to  which  an  answer  is  now  made.  It  oflon  means  no  more  than  the 
tpeaking  in  reference  to  some  action  or  circumstance  preceding.  The  followir? 
words  Christ  speaks  in  reference  to  the  case  of  the  cities  above  mentioned  i 
hank  thee — That  is,  I  acknowledge  and  joyfully  adore  the  justice  and  mercy  of 
ihy  dispensations :  Because  thou  hast  hid — That  is,  because  thou  hast  suffered 
these  things  to  be  hid  from  men,  who  are  in  other  respects  wise  and  prudent, 
while  thou  hast  discovered  them  to  those  of  the  weakest  understanding,  to  them 
*'ho  are  only  wise  to  God-ward. 

27.  All  things  are  delivered  to  me — Our  Lord,  here  addressing  himself  to  hii 
disciples,  shows  why  men,  wise  in  other  things,  do  not  know  this :  namely, 
oecause  none  can  know  it  by  natural  reason  :  none  but  those  to  whom  he  reveal- 
eth  it. 

*  Luke  X.  13.         t  Luke  x,  21 


42  ST.  MATTHEW. 

28  the  Son  is  pleased  to  reveal  him.     Come  to  me,  aL  ye  that  laboui 

29  and  are  heavy  laden,  and  I  will  give  you  rest.     Take  my  yoke  upon 
you,  and  learn  of  me ;  for  I  am  meek  and  lowly  in  heart,  and  ye 

30  shall  find  rest  to  your  souls.     For  my  yoke  is  easy  an^  my  burden 
is  light. 

XII.    *  At  that  time  Jesus  went  on  the  Sabbath  throug>'  ihe  corn,  and 
his  disciples  were  hungry  and  plucked  the  ears  o\  corn,  and  atp 

2  But  the  PI  arisees  seeing  it  said  to  him.  Behold,  ihy  disciple?  d» 

3  what  is  no'  lawful  to  do  on  the  Sabbath.     But  he  said  to  them.  Hare 
ye  not  read  what  David  did  when  he  was  hungry,  and  thf  y  thai 

4  were  with  him  1    f  How  he  entered  into  the  house  of  God,  ani  ate 
the  show  bread,  which   it  was  not  lawful  for  him  tp  eat,  neither 

5  for  them  who  were  with  him,  but  only  for  the  priests  ?    Or  have  ye 
not  read  in  the  law,  that  on  the  Sabbath  days  the  priests  in  the 

6  temple  profane  the  Sabbath  and  are  blameless  ?    But  I  say  to  you, 

7  That  a  greater  than  the  temple  is  here.     %  And  if  ye  had  known 
what  that  meaneth,  I  will  have  mercy  and  not  sacrifice,  ye  would 

8  not  have  condemned  the  guiltless.     For  the   Son  of  man  is   Lord 
even  of  the  Sabbath 

28.  Come  to  me — Hejre  he  shows  to  whom  he  is  pleased  to  reveal  these  things  ; 
to  the  weary  and  heavy  laden ;  ye  that  labour — After  rest  in  God  :  and  are  heavy 
laden — With  the  guilt  and  power  of  sin :  and  I  will  give  you  rest — I  alone  (for 
none  else  can)  will  freely  give  you  (what  ye  cannot  purchase)  rest  from  the  guilt 
of  sin  by  justification,  and  from  the  power  of  sin  by  sanctification. 

29.  Take  my  yoke  upon  you — Believe  in  me  :  receive  me  as  your  prophet,  priest, 
and  king.  For  I  am  meek  and  lowly  in  heart — Meek  toward  all  men,  lowly 
toward  God  :  and  ye  shall  find  rest — Whoever  therefore  does  not  find  rest  of  soul, 
js  not  meek  and  lowly.  The  fault  is  not  in  the  yoke  of  Christ :  but  in  thee,  who 
hast  not  taken  it  upon  thee.  Nor  is  it  possible  for  any  one  to  be  discorrtented, 
but  through  want  of  meekness  or  lowliness. 

30.  For  my  yoke  is  easy — Or  rather  gracious,  sweet,  benign,  delightful :  and 
my  burden — Contrary  to  those  of  men,  is  ease,  liberty,  and  honour. 

XII.  1.  His  disciples  plucked  the  ears  of  corn,  and  ate — ^Just  what  sufficed  for 
present  necessity  :  dried  corn  was  a  common  food  among  the  Jews. 

3.  Have  ye  not  read  what  David  did — And  necessity  was  a  sufficient  plea  for 
his  transgressing  the  law  in  a  higher  instance. 

4.  He  entered  into  the  house  of  God — Into  the  tabernacle.  The  temple  was  not 
yet  built.  The  show  bread — So  they  called  the  bread  which  the  priest,  who  served 
that  week,  put  every  Sabbath  day  on  the  golden  table  that  was  in  the  holy  place, 
before  the  Lord.  The  loaves  were  twelve  in  number,  and  represented  the  twelve 
tribes  of  Israel :  when  the  new  were  brought,  the  stale  were  taken  away,  but 
were  to  be  eaten  by  the  priests  only. 

5.  The  priests  in  the  temple  profane  the  Sabbath — That  is,  do  their  ordinary 
work  on  this,  as  on  a  common  day,  cleansing  all  things,  and  preparing  the  sacri- 
fices.  A  greater  than  the  temple — If  therefore  the  Sabbath  must  give  way  to  the 
temple,  much  more  must  it  give  way  to  me. 

7.  /  will  have  mercy  and  not  sacrifice — That  is,  when  they  interfere  with  eac  h 
ther,  I  always  prefer  acts  of  mercy,  before  matters  of  positive  institution  :  yea, 

oefore  all  ceremonial  institutions  whatever;  because  these  being  only  means  of 
religion,  are  suspended  of  course,  if  circumstances  occur,  whereir  they  clash  with 
love,  which  is  the  end  of  it. 

8.  For  the  Son  of  man — Therefore  they  are  guiltless,  n-ere  it  only  on  this 
account,  that  they  act  by  my  authority,  and  attend  on  me  in  my  ministry,  as  the 
priests  attended  cw  God  in  the  temple  :  is  Lord  even  of  the  Sabbath — This  certainly 
implies,  that  the  --.chath  was  an  institution  of  great  and  distinguished  importance; 
it  may  perhaps  aiso  refer  to  that  signal  act  of  authority  which  Christ  afterward 

^  Mark  ii.  23  ;  Luke  \\,\.         t  I  Sam.  xxi,  6         t  Mail.  ix.  13. 


CHAPTER  XII  43 

9      •  And  departing  thence,  he   went    into  their    synago^e.     And 

10  behold  there  was  a  man    who  had  a  withered  hand.     And  they 
asked  him,  saying,  Is  it  lawful  to  heal  on  the  Sabbath  ?    thai  they 

1 1  might  accuse  him.     And  he  said  to  them,  What  man  shall  there 
be  among  yon,  that  shall  have  one  sheep,  who  if  he  fall  in  a  pit  on 

12  the  Sabbath  will  not  lay  hold  on  it  and  lift  it  out  ?  How  much  then 
is  a  man  better  than  a  sheep  ?    Wherefore  it  is  lawful  to  do  good 

IS  on  the  Sabbath  day.     Then  saith  he  to  the  man.  Stretch  forth  thy 

hand      And  he  stretched  it   forth ;  and  it  was  restored  whole,  aa 

I T   tf.e    other.      Then    the    Pharisees   went    out,    and    took    counsel 

15  together  against  him,  how  they  might  destroy  him.  And  Jesus 
knowing  it  withdrew  from  thence ;  and  great  multitudes  followed 

16  him,  and  he  healed  them  all.  And  charged  them  not  to  make  him 

17  known  :   That  it  might  be  fulfilled  which  was  spoken  by  the  Pro- 

18  phet  Isaiah,  saying,  f  Behold  my  servant,  whom  I  have  chosen,  my 
beloved  in  whom  my  soul  delighteth  ;  I  will  put  my  Spirit  upon 

19  him,  and  he  shall  show  judgment  to  the  heathens.  He  shall  not 
strive  nor  clamour,  neither  shall  any  man  hear  his   voice   in  the 

20  streets.     He  shall  not  break  a  bruised  reed,  and  smoking  flax  he 

21  shall  not  quench,  till  he  send  forth  judgment  unto  victory.  And  in 
his  name  shall  the  heathens  trust. 

22  X  Then  was  brought  to  him  a  demoniac,  blind  and  dumb  ;  and  he 

23  healed  him,  so  that  the  blind  and  dumb  both  spake  and  saw.  And 
all  the  multitude  were  amazed  and  said,  Is  not  this  the  Son  of  Da\  id  ? 

24  ^  But  the  Pharisees  hearing  it  said,  This  fellow  casteth  not  out 

25  devils  but  by  Beelzebub  the  prince  of  the  devils.  And  Jesus  know- 
ing their  thoughts  said  to  them,  Every  kingdom  divided  against 
Itself  is   brought  to  desolation,  and  every  city  or  house  divided 

26  against  itself  shall  not  be  established.     And  if  Satan  cast  out  Satan, 

exerted  over  it,  in  changing  it  from  the  seventh  to  the  first  day  of  the  week.  If 
we  suppose  here  is  a  transposition  of  the  7th  and  8th  verses,  then  the  8th  verse  is 
a  proof  of  the  6th. 

12.  It  is  lawful  to  do  good  on  the  Sabbath  day — To  save  a  beast,  much  more 
a  man. 

18.  He  shall  show  judgment  to  the  heathens — That  is,  he  shall  publish  the  mer- 
ciful Gospel  to  them  also :  the  Hebrew  word  signifies  either  mercy  or  justice. 

19.  He  shall  not  strive,  nor  clamour :  neither  shall  any  man  hear  his  voice  in  the 
streets — That  is,  he  shall  not  be  contentious,  noisy,  or  ostentatious:  but  gentle, 
quiet,  and  lowly.  We  may  observe  each  word  rises  above  the  other,  expressing 
a  still  higher  degree  of  humility  and  gentleness. 

20.  A  bruised  reed — A  convinced  sinner :  one  that  is  bruised  with  the  weight 
of  sin  :  smoking  fax — One  that  has  the  least  good  desire,  the  fiintest  spark  of 
grace:  till  he  send  forth  judgment  unto  victory — That  is,  till  he  make  righteous 
ness  completely  victorious  over  all  its  enemies. 

21.  In  his  name — Thai  is,  in  him. 

22.  A  demoniac,  blind  and  dumb — Many  undoubtedly  supposed  these  defects  to 
b^  merely  natural.  But  the  Spirit  of  God  saw  otherwise,  and  gives  the  true 
account  both  of  the  disorder  and  the  cure.  How  many  disorders,  seemingly 
natural,  may  even  now  be  owing  to  the  same  cause  ? 

23.  Is  not  this  the  son  of  David — That  is,  the  Messiah. 

25.  Jesus  knowing  their  thoughts — It  seems,  they  had  as  yet  only  said  it  m  their 
lieartij.  , 

26.  How  shall  his  kingdom  be  established— Dogs  not  that  subtle  spirit  know  thu 
a  not  the  way  to  establish  his  kingdom  ? 

*M«rk  iii,  1 ;  Luke  vi,  6.        t  Isa  xlii,  1,  &c.        t  Luke  xi,  14.        ■)  Ma/k  ui,  a. 


»4  ST.  MATTHEW 

he  is  divided  against  himself :  how  then  shall  his  kingdcm  '"•e  esta 

27  blished  ?    And  if  I  by  Beelzebub  cast  out  devils,  by  whom  do  youi 

28  children  cast  them  out?  Therefore  they  shall  be  your  judges.  But 
if  it  be  by  the  Spirit  of  God  that  I  cast  out  devils,  then  the  kingdom 

29  of  God  is  come  upon  you.  How  can  one  enter  into  the  .=<trorjg 
one's  house,  and  plunder  his  goods,  unless  he  first  bind  the  strong 

30  one  ?  And  then  will  he  plunder  his  house.  He  that  is  not  with  me 
IS  agamst  me,  and   he  that  gathereth  not  with  me,  scattereth.-' 

3  *  Wherefore  I  say  to  you,  All  manner  of  sin  and  blasphemy  shall 
be  forgiven  to  men  ;  but  the  blasphemy  against  the  Spirit  shall  not 

32  be  forgiven  to  men  And  whosoever  speaketh  against  the  Son  of 
man,  it  shall  be  forgiven  him :  but  whosoever  speaketh  against  the 
Holy  Ghost,  it  shall  not  be  forgiver  him,  neither  in  this  world,  nor 

33  in  that  to  come,  t  Either  make  the  tree  good  and  its  fruit  good, 
or  make   the  tree   corrupt  and   its   fruit   corrupt ;  for   the  tree  is 

34  known  by  its  fruit.  Ye  brood  of  vipers,  how  can  ye,  being  evil, 
speak  good  things  ?    For  out  of  the   abundance  of  the   heart  the 

i5  mouth  speaketh      A  good  man  out  of  the  good  treasure  of  his  heart 

bringeth  forth  good  things  :  and  an  evil  man  out  of  the  evil  treasure 

36  bringeth  forth  evil  things.     But  I  say  to  you.  That  every  idle  word 

27.  By  whom  do  your  children — That  is,  disciples,  cast  them  out — It  seems, 
some  of  them  really  did  this  ;  although  the  sons  of  Sceva  could  not.  Therefore 
shall  they  be  your  judges — Ask  them,  if  Satan  will  cast  out  Satan  :  let  even  them 
be  judges  in  this  matter.  And  they  shall  convict  you  of  obstinacy  and  partiality, 
who  impute  that  in  me  to  Beelzebub,  which  in  them  you  impute  to  God.  Be. 
side,  how  can  I  i-ob  him  of  his  subjects,  till  I  have  conquered  him?  The  king. 
dam  of  God  is  come  upon  you — Unawares ;  before  you  expected  :  so  the  word 
implies. 

29.  HoxD  can  one  enter  into  the  strong  one's  house,  unless  he  first  bind  the  strong 
one — So  Christ  coming  into  the  world,  which  was  then  eminently  the  strong 
one's,  Satan's  house,  first  bound  him,  and  then  took  his  spoils. 

30.  He  that  is  not  with  me  is  against  me — For  there  are  no  neuters  in  this  war. 
Every  one  must  be  either  with  Christ  or  against  him  ;  either  a  loyal  subject  or  a 
rebel.  And  there  are  none  upon  earth,  who  neither  promote  nor  obstruct  his 
kingdom.     For  he  that  does  not  gather  souls  to  God,  scatters  them  from  him. 

31.  The  blasphemy  against  the  Spirit — How  much  stir  has  been  made  about 
this  ?  How  many  sermons,  yea,  volumes,  have  been  written  concerning  it  ?  And 
yet  there  is  nothing  plainer  in  all  the  Bible.  It  is  neither  more  nor  less  than  the 
ascribing  those  miracles  tc  the  power  of  the  devil,  which  Christ  wrought  by  the 
power  of  the  Holy  Ghost. 

32.  Whosoever  speaketh  against  the  Son  of  man — In  any  other  respects  :  It  shall 
be  forgiven  him — Upon  his  true  repentance  :  But  whosoever  speaketh  thus  against 
the  Holy  Ghost,  it  shall  not  be  forgiven,  neither  in  this  world  nor  in  the  world  to 
come — This  was  a  proverbial  expression  among  the  Jews,  for  a  thing  that  would 
never  be  done.  It  here  means  farther.  He  shall  not  escape  the  punishment  of  it, 
either  in  this  world,  or  in  the  world  to  come.  The  judgment  of  God  shall  over- 
take him,  both  here  and  hereafter. 

33.  Either  make  the  tree  good  and  its  fruit  good  :  or  make  the  tree  corrupt  and 
its  fruit  corrupt — That  is,  you  must  allow,  they  are  both  good,  or  both  bad. — 
For  if  tlie  fruit  is  good,  so  is  the  tree  ;  if  the  fruit  is  evil,  so  is  the  tree  also. 
F)T  the  tree  is  knouiii  by  its  fruit — As  if  he  had  said.  Ye  may  therefore  know  me 
D/  my  fruits.  By  my  converting  sinners  to  God,  you  may  know  that  God  hath 
sent  me. 

34.  In  another  kind  likewise,  the  tree  is  known  by  its  fruit — Namely,  the  heart 
ay  the  conversation. 

36.  Ye  may  perhaps  think,  God  does  mnt  so  much  regard  your  words.     But  < 

♦  Mark  iii,  28  ,  Luk?  xii,  10.         t  Matt,  vii,  16  ;  Luke  vi,  43 


CHAPTER  XII.  45 

which  men  shall  speak,  they  shall  give  an  account  th(,reol  in  the 

37  daj  of  judgment.  For  by  thy  words  thou  shalt  be  justifiec,  or  ty 
thy  words  thou  shalt  be  condemned. 

38  *  Then  certain  of  the  scribes  and  Pharisees  answered,   sayinp 

39  Mas'er,  we  would  see  a  sign  from  thee.  And  he  answering  9ai(* 
to  tliem  An  evil  and  adulterous  generation  seeketh  a  sign,  ,in(* 
there  shall  be  no  sign  given  it,  but  the  sign  of  the  Prophet  Jonah 

%C  t  For  as  Jonah  was  three  days  and  three  nights  in  the  belly  of  the 
great  fish,  so  shall  the  Son  of  man  be  three  days  and  three  nights 

il  in  the  heart  of  the  earth.  The  men  of  Nineveh  shall  rise  up  in 
the  judgment  with  this  generation  and  shall  condemn  it ;  for  thej^ 
repented  at  the  preaching  of  Jonah  ;  and  behold  a  greater  than 
Jonah  is  here. 

42  X  The  queen  of  the  south  shall  rise  up  in  the  judgment  with  this 
generation  and  shall  condemn  it ;  for  she  came  from  the  utter- 
most parts  of  the   earth,   to   hear  the   wisdom   of  Solomon  ;  and 

43  behold  a  greater  than  Solomon  is  here.  ^  When  the  unclean 
spirit  is  gone  out  of  a  man,  he  walketh  through  dry  places,  seek- 

44  ing  rest,  and  findeth  none.  Then  he  saith,  I  will  return  to  my 
house  whence  I  came  out,  and  when  he  is  come,  he  findeth  it 

say  to  you — That  not  for  blasphemous  and  profane  words  only,  but  for  every  idle 
word  which  men  shall  speak — For  want  of  seriousness  or  caution  ;  for  every  dis. 
course  which  is  not  conducive  to  the  glory  of  God,  they  shall  give  account  in  the 
day  of  judgment. 

37.  For  by  thy  words  (as  well  as  thy  tempers  and  works)  thou  shalt  then  be 
either  acquitted  or  condemned.  Your  words  as  well  as  actions  shall  be  produced 
in  evidence  for  or  against  you,  to  prove  whether  you  was  a  true  believer  or  not. 
And  according  to  that  evidence  you  will  either  be  acquitted  or  condemned  in  the 
rreat  day. 

38.  We  would  see  a  sign — Else  we  will  not  believe  this. 

39.  An  adulterous  generation — Whose  heart  wanders  from  God,  though  they 
profess  him  to  be  their  husband.  Such  adulterers  are  all  those  who  love  the 
world,  and  all  who  seek  the  friendship  of  it.  Seeketh  a  sign — After  all  they  have 
had  already,  which  were  abundantly  sufficient  to  convince  them,  had  not  their 
hearts  been  estranged  from  God,  and  consequently  averse  to  the  truth.  T?ie  sign 
of  Jonah — Who  was  herein  a  type  of  Christ. 

49.  Three  days  and  three  nights — It  was  customary  with  the  eastern  nations 
to  reckon  any  part  of  a  natural  day  of  twenty-four  hours,  for  the  whole  day.  Ac- 
jordingly  they  used  to  say  a  thing  was  done  after  three  or  seven  days,  if  it  was 
done  on  the  third  or  seventh  day,  from  that  which  was  last  mentioned.  Instances 
of  this  may  be  seen,  1  Kings  xx,  23  ;  and  in  many  other  places.  And  as  the 
Hebrews  had  no  word  to  express  a  natural  day,  they  used  night  and  day,  or  day 
and  night  for  it.  So  that  to  say  a  thing  happened  after  three  days  and  three  nights, 
was  with  them  the  very  same,  as  to  say,  it  happened  after  three  days,  or  on  the 
third  day.     See  Esther  iv,  16;  v,  1 ;  Gen.  vii,  4,  12;  Exod.  xxiv,  18;  xxxiv,  28 

42.  She  came  from  the  uttermost  parts  of  the  earth — That  part  of  Arabia  from 
i^hich  she  came  was  the  uttermost  part  of  the  earth  that  way,  being  bounded  by 
lae  sea. 

43.  But  how  dreadful  will  be  the  consequence  of  their  rejecting  me  ?  When 
tki  unclean  spirit  goeth  out — Not  willingly,  but  being  compeLied  by  one  that  is 
Bti  Jngor  tlian  he.  He  walketh — Wanders  up  and  down;  through  dry  places — 
Barren,  dreary,  desolate  ;  or  places  not  yet  watered  with  the  Gospel  :  Seeking  rest, 
and  findeth  none — How  can  he,  while  he  carr'es  wi+h  him  his  own  hell?  And  is 
it  not  the  caso  of  his  children  too  ?    Reader,    s  it  thy  case  ? 

44.  Whence  he  came  out — He  speaks  as  if  ne  had  come  out  of  his  own  accord: 
See  his  pride  !  He  findeth  it  empty — of  God,  of  Christ,  of  his  Spirit :  Swept — frora 

•  Matt.  XVI,  1  ;  Luke  xi,  16,  29.         t  Jonah  ii,  1.        t  1  Kings  x,  1.        ^  Luke  xi.  24 

4 


16  ST.  MATTHEW 

45  empty,  swept,  and  garnished.  Then  goeth  he  and  taketh  will  hna 
seven  other  spirits  more  wicked  than  himself,  and  they  enter  in  and 
dwell  the'-e,  and  the  last  state  of  that  man  is  worse  than  the  first. 
So  shall  it  be  also  to  this  wicked  generation. 

46  *  While  he  yet  talked  to  the  multitude,  behold  his  mother  and  his 

47  brethren  stood  without,  seeking  to  speak  to  him.  And  on3  said 
to  him,  Behold,  thy  mother  and  thy  brethren  stand  without,  seek' 

48  ing  to  speak  to  thee.     And  he  answering,  said  to  him  that  told  him 

49  Who  is  my  mother,  and  who  are  my  brethren  ?  And  stretching 
forth  his  hand  toward  his  disciple.«,  he  said.  Behold  my  mother  and 

50  my  brethren.  For  whosoever  shall  do  the  will  of  my  Father  who 
is  in  heaven,  the  same  is  my  brother,  and  sister,  and  mother. 

XIII.    t  The  same  day  went  Jesus  out  of  the  house,  and  sat  by  the  sea 

2  side.      And   great  multitudes  were  gathered  together  to  him,  so 
that  he  went  into  the  vessel  and  sat,  and  the  multitude  stood  on 

3  the  shore.     And  he  spake  many  things  to  them  in  parables,  saying, 

4  Behold,  the  sower  went  forth  to  sow.     And  while  he  sowed,  some 
seeds  fell  by  the  highway  side,  and  the  birds  came  and  devoured 

love,  lowliness,  meekness,  and  all  the  fruits  of  the  Spirit :  And  garnished — With 
levity  and  security  :  so  that  there  is  nothing  to  keep  him  out,  and  much  to  invite 
him  \r\. 

46.  Secen  other  spirits — That  is,  a  great  many;  a  certain  number  being  put 
for  an  uncertain  :  More  wicked  than  himself — Whence  it  appears,  that  there  are 
degrees  of  wickedness  among  the  devils  themselves :  They  enter  in  and  dwell — 
For  ever  in  him  who  is  forsaken  of  God.  So  shall  it  be  to  this  wicked  generation 
— Yea,  and  to  apostates  in  all  ages. 

46.  His  brethren — His  kinsmen  :  they  were  the  sons  of  Mary,  the  wife  of  Cleo 
pas,  or  Alpheus,  his  mother's  sister  ;  and  came  now  seeking  to  take  him,  as  on 
beside  himself,  Mark  iii,  21. 

48.  And  he  answering,  said — Our  Lord's  knowing  why  they  came,  sufficiently 
justifies  his  seeming  disregard  of  them. 

49,  50.  See  the  highest  severity,  and  the  highest  goodness !  Severity  to  his 
natural,  goodness  to  his  spiritual  relations !  In  a  manner  disclaiming  the  former, 
who  opposed  the  will  of  his  heavenly  Father,  and  owning  the  latter,  who 
obeyed  it. 

XIII.  2.  He  went  into  the  vessel — Which  constantly  waited  upon  him,  while  he 
was  on  the  sea  coast. 

3.  In  parables — The  word  is  here  taken  in  its  proper  sense,  for  apt  similes  oi 
comparisons.  This  way  of  speaking,  extremely  common  in  the  eastern  countries, 
drew  and  fixed  the  attention  of  many,  and  occasioned  the  truths  delivered  to  sink 
the  deeper  into  humble  and  serious  hearers.  At  the  same  time,  by  an  awful  mix- 
ture of  justice  and  mercy,  it  hid  them  from  the  proud  and  careless. 

In  this  chapter  our  Lord  delivers  seven  parables  ;  directing  the  four  former  (as 
oeing  of  general  concern)  to  all  the  people;  the  three  latter  to  his  disciples. 

Behold  the  sower — How  exquisitely  proper  is  this  parable  to  be  an  introduction 
to  all  the  rest !  In  this  our  Lord  answers  a  very  obvious  and  a  very  important 
question.  The  same  sower,  Christ,  and  the  same  preachers  sent  by  him,  always 
sow  the  same  seed  :  why  has  it  not  always  the  same  effect  ?  He  that  hath  eaie 
to  hear,  let  him  hear ! 

4.  And  while  he  sowed,  some  seeds  Jell  by  the  highway  side,  and  the  birds  came 
and  devoured  them — It  is  observable,  that  our  Lord  points  out  the  grand  hinder, 
ances  of  our  bearing  fruit,  in  the  same  order  as  they  occur.  The  first  danger  is, 
that  the  birds  will  devour  the  seed.  If  it  escape  this,  there  is  then  an<  thei  danger, 
namely,  lest  it  be  scorched,  and  wither  away.  It  is  long  aft^er  this  that  the 
thorns  spring  up  and  choke  the  good  seed. 

A  vast  majority  of  those  who  hear  the  word  of  God,  receive  the  seed  as  by  tha 
highway  side.     Of  those  who  do  not  lose  it  oy  Itn  birds,  yet  many  receive  it  a* 
«  Mark  iii,  31  ;  Luke  viii,  19.         t  Mark  iv,  1 ;  LuKe  viu,  4 


CHAPTER  XIII.  4^ 

5  them.     Others  fell  upon  stony  places,  where  they  ha  J  hot  muck 
earth ;    and  they   sprung  up  immediately,  because   they  had   no* 

6  depth  of  earth.     And  when  the  sun  was  up,  they  were  scorched  • 

7  and  because  they  had  not  root  they  withered  away.     And  some  fell 
among  thorns :    and    the    thorns    sprung    up    and    choked    them. 

8  And  others  fell  on  the  good  ground,  and  brought  forth  fruit,  some 

9  a  hundred  fold,  some  sixty,  some  thirty.  He  that  hath  ears  to 
(C  hear,  let  him  hear.  And  the  disciples  came  and  said  to  him.  Why 
i  .    sp(!akest  thou  to  them  in  parables  ^  He  answering,  said  unto  them, 

Because  to  you  it  is  given  to  know  the  mysteries  of  the  kingdom 
!'2  of  heaven;  but  to  them  it  is  not  given.     For  *  whosoever  hath,  to 
him  shall  be  given ;    and  he    shall    have    abundance :    but  who- 
soever hath  not,  from  him  shall  be  taken  away  even  what  he  hath. 
13  Therefore  I  spake   to  them  in  parables,  because  seeing  they  see 
not,    and    hearing   they    hear    not,    neither    do    they    understand. 
'4  And    in    them    is    fulfilled    the    prophecy    of    Isaiah,    who    saith, 
t  Hearing,  ye   will   hear,  but  in  nowise   understand,  and   seeing 

15  ye  will  see,  but  in  nowise  perceive.  For  the  heart  of  this  people 
is  waxed  fat,  and  their  ears  are  dull  of  hearing,  and  their  eyes  have 
they  closed :  lest  at  any  time  they  should  see  with  their  eyes,  and 
hear  with  their  ears,  and  understand  with  their  hearts,  and  should 

16  be  converted,  and  I  should  heal  them.     X  But  blessed  are  your  eyes, 

17  for  they  see,  and  your  ears  for  they  hear.  For  verily  I  say  unto 
you.  That  many  prophets  and  righteous  men  have  desired  to  see 

on  stony  places.  Many  of  them  who  receive  it  in  a  better  soil,  yet  suffer  the  thorns 
to  grow  up,  and  choke  it:  so  th;it  few  even  of  these  endure  to  the  end,  and  bear 
fruit  >.nto  perfection  :  yet  in  all  these  cases,  it  is  not  the  will  of  God  that  iiinders, 
but  their  own  voluntary  perverseness. 

8.  Good  ground — Soft,  not  like  that  by  the  highway  side  ;  deep,  not  like  the 
stony  ground;  purged,  not  full  of  thorns. 

11.  To  you,  who  have,  it  is  given  to  know  the  mysteries  of  the  kingdom  of 
heaven — The  deep  things  which  flesh  and  blood  cannot  reveal,  pertaining  to  the 
inward,  present  kingdom  of  heaven.  But  to  them  who  have  not,  it  is  not  given — 
Therefore  speak  I  in  parables,  that  ye  may  understand,  while  they  do  not 
understand. 

12.  Whosoever  hath — That  is,  improves  what  he  hath,  uses  the  grace  given 
according  to  the  design  of  the  giver ;  to  him  shall  be  given — More  and  more,  in 
proportion  to  that  improvement.  But  whosoever  hath  not — Improves  it  not,  from 
him  shall  be  taken  even  what  he  hath — Here  is  the  grand  rule  of  God's  dealing 
*'ith  the  children  of  men  :  a  rule  fixed  as  the  pillars  of  heaven.  This  is  the  key 
to  all  his  providential  dispensations ;  as  will  appear  to  men  and  angels  in 
that  day. 

13.  Therefore  I  speak  to  them  in  parables,  because  seeing,  they  see  not — In 
pursuance  of  this  general  rule,  I  do  not  give  more  knowledge  to  this  people,  be- 
cause they  use  not  that  which  they  have  already  :  having  all  the  means  of  seeing, 
tearing,  and  understanding,  they  use  none  of  them  :  they  do  not  effectually  see, 
»T  bear,  or  understand  any  thing. 

14  Hearing  ye  will  hear,  but  in  nowise  understand — That  is,  Ye  will  surely 
hear.  All  possible  means  will  be  given  you  :  yet  they  will  profit  you  nothing  ; 
because  your  heart  is  sensual,  stupid,  and  insensible;  your  spi-ritual  senses  are 
shut  up  ;  yea,  you  have  closed  your  eyes  against  the  light ;  as  being  unwilling  to 
understand  the  tilings  of  God,  and  afraid,  not  desirous  that  he  should  heal  you. 

16.  But  Messed  are  your  eyes — For  you  both  see  and  understand.  You  know 
now  to  prize  the  light  which  is  given  you. 

*  Clhap.  XXV  29  ;  Mark  iv,  25  ;  Luke  viii,  18  ;  xix,  26.         t  Isaiah  vi,  9  ;  John  xii,  40 
Acts  XX viii.  26.         t  Luke  x.  23. 


48  ST.  MATTHEW. 

the  things  which  ye  see,  and  have  not  seen  them,  and  to  hear  th« 

18  things  which  ye  hear,  and  have  not  heard  them.     Hear  ye  there- 

19  fore  tlie  parable  of  the  sower.  When  any  one  heareth  the  word  of 
the  kingdom,  and  considereth  it  not,  the  wicked  one  cometh,  and 
catcheth  away  what  was  sown  in  his  heart.     This   is  he    'vho 

20  received  seed  by  the  highway  side.  But  he  who  received  the  seed 
in   stony  places,   is   he  that   heareth    the   word   and   immediately 

21  receiveth  it  with  joy.  Yet  he  hath  not  root  in  himself,  and  so 
endureth  but  ibr  a  while  :  for  when  tribulation  or  persecution  ariseth 

12  because  of  the  word,  straightway  he  is  offended.  He  that  received 
the  seed  among  the  thorns,  is  he  that  heareth  the  word ;  and  the 
care  of  this  world  and  the  deceitfulness  of  riches  choke  the  word. 

23  and  it  becometh  unfruitful.  But  he  that  receiveth  seed  on  the  good 
ground,  is  he  that  heareth  the  word  and  considereth  it :  who  also 
beareth  fruit  and  bringeth  forth,  some  a  hundred  fold,  some  sixty 
some  thirty. 

24  He  proposed  to  them  another  parable,  saying,  The  kingdom  of 

25  heaven  is  like  a  man  sowing  good  seed  in  his  field.  But  while 
men  slept,  his  enemy  came  and  sowed  darnel  amidst  the  wheat. 

19.  When  any  one  heareth  the  word,  and  considereth  it  not — The  first  and  most 
general  cause  of  unfniitfulness.  The  wicked  one  cometh — Either  inwardly ;  filling 
the  mind  with  thoughts  of  other  things  ;  or  by  his  agent.  Such  are  all  they  that 
introduce  other  subjects,  when  men  should  be  considering  what  they  have  heard 

20.  >  The  seed  sown  on  stony  places,  therefore  sprang  up  soon,  because  it  did  not 
sink  deep,  ver.  5.  He  receiveth  it  with  joy — Perhaps  with  transport,  with  ecstacy  : 
struck  with  the  beauty  of  truth,  and  drawn  by  the  preventing  grace  of  God. 

21.  Yet  hath  he  not  root  in  himself — No  deep  work  of  grace  :  no  change  in  the 
ground  of  his  heart.  Nay,  he  has  no  deep  conviction ;  and  without  this,  good 
desires  soon  witlier  away.  He  is  offended — He  finds  a  thousand  plausible  pre- 
tences  for  leaving  so  narrow  and  rugged  a  way. 

22.  He  that  received  the  seed  among  the  thorns,  is  he  that  heareth  the  word  and 
considereth  it — In  spite  of  Satan  and  his  agents :  yea,  hath  root  in  himself,  is 
deeply  convinced,  and  in  a  great  measure  inwardly  changed  ;  so  that  he  will  not 
draw  back,  even  when  tribulation  or  persecution  ariseth.  And  yet  even  in  him, 
together  with  the  good  seed,  the  thorns  spring  up,  ver.  7,  (perhaps  unperceived 
at  first)  till  they  gradually  choke  it,  destroy  all  its  life  and  power,  and  it  becometh 
unfruitful. 

Cares  are  thorns  to  the  poor:  wealth  to  the  rich ;  the  desire  of  other  things  to 
all.  The  deceitfulness  of  riches — Deceitful  indeed  !  for  they  smile,  and  betray: 
kiss,  and  smite  into  hell.  They  put  out  the  eyes,  harden  the  he:irt,  steal  away 
all  the  life  of  God;  fill  the  soul  with  pride,  anger,  love  of  the  world  ;  make  men 
enemies  to  the  whole  cross  of  Christ !  And  all  the  while  are  eagerly  desired,  and 
V'3hemently  pursued,  evet.  by  those  who  believe  there  is  a  God  I 

23.  Some  a  hundred  foid,  some  sixty,  some  thirty — That  is,  in  various  p.-opor 
tions  ;  some  abundantly  more  than  others. 

24.  He  proposed  another  parable — in  which  he  farther  explains  the  case  v;l 
mfruitful  liearers.      The  kingdom  of  heaven  (as  has  been  observed  before)  some. 

jnes  signifies  eternal  glory:  sometimes  the  way  to  it,  inward  religion;  some. 

tmes,  as  here,  tlie  Gospel  dispensation  :  the  phrase  is  likewise  used  for  a  perscn 
or  thing  relating  to  any  one  of  those  :  so  in  this  place  it  means,  Christ  preaching 
the  Gospel,  who  is  like  a  man  sowing  good  seed — The  expression,  is  like,  both 
here  and  in  several  other  places,  only  means,  tliat  the  thing  spoken  of  may  be 
illustrated  by  the  following  similitude.  Who  sowed  good  seed  in  his  field — God 
sowed  nothing  but  good  in  his  whole  creation.  Christ  sowed  only  the  good  seed 
of  truth  in  his  Church. 

25.  But  while  men  slept — They  ought  to  have  watched  :  the  Lord  of  the  field 
«leepeth  not.     His  enemy  came  and  soiced  darwl — This  is  very  like  wheat,  and 


CHAPTER  XIll  49 

26  and  went  away.     And  when  the  blade  was  sprung  up  and  brought 

27  forth  fruit,  then  appeared  the  darnel  also.  So  the  servants  of  the 
householder  came  to  him,  and  said,  Sir,  didst  not  thou  sow  good 
seed  in  thy  field  ?    Whence  then  hath  it  darnel  ?    He  said  to  them, 

28  An  enemy  hath  done  this.     The  servants  said  to  him.  Wilt  thou 

29  then,  that  we  go  and  gather  them  up  ?  But  he  said.  No  :  lest  gather- 

30  ing  up  the  darnel,  ye  root  up  the  wheat  with  them.  Suffer  ba*b 
to  grow  together  till  the  harvest ;  and  at  the  time  of  the  harvest  1 
will  say  to  the  reapers.  Gather  ye  together  first  the  darnel,  and 
bind  it  in  bundles  to  burn  it,  but  gather  the  wheat  into  my  barn. 

31  He  proposed  to  them  another  parable,  saying,  *  The  kingdom  ol 
heaven  is  like  a  grain  of  mustard  seed,  which  a  man  took  and  sowed 

32  in  his  field :  Which  indeed  is  the  least  of  all  seeds :  but  when  it  is 
grown  up,  it  is  the  greatest  of  herbs,  and  becometh  a  tree,  so  iha. 
the  birds  of  the  air  come  and  lodge  in  the  branches  of  it. 

33  He  spake  another  parable  to  them  :  f  The  kingdom  of  heaven  is 
like  leaven,  which  a  woman  taking,  covered  up  in  three  measures 
meal,  till  the  whole  was  leavened. 

34  All  these  things  spake  Jesus  to  the  multitude  in  parables,  and 

35  without  a  parable  spake  he  not  unto  them  :  Whereby  was  fulfilled 
what  was  spoken  by  the  prophet,  saying,  1 1  will  open  my  mouth 


commonly  grows  among  wheat  rather  than  among  other  grain :    but  tares  or 
vetches  are  of  the  pulse  kind,  and  bear  no  resemblance  to  wheat. 

26.  When  the  blade  was  sprung  up,  then  appeared  the  darnel— It  was  not  dis 
cerned  before :  it  seldom  appears,  as  soon  as  the  good  seed  is  sown  :  all  at  first 
appears  to  be  peace,  and  love,  and  joy. 

27.  Didst  not  thou  sow  good  seed  in  thy  field  ?  Whence  then  hath  it  darnel? — 
Not  from  the  parent  of  good.     Even  the  heathen  could  say, 

"  No  evil  can  from  thee  proceed  : 
'Tis  only  suffer'd,  not  decreed  ; 
As  darkness  is  not  rrom  the  sun, 
Nor  mount  the  shades,  till  he  is  gone." 

28.  He  said,  An  enemy  hath  done  this — A  plain  answer  to  the  great  question 
concerning  the  origin  of  evil.  God  made  men  (as  he  did  angels)  intell'jent 
creatures,  and  consequently  free  either  to  choose  good  or  evil  :  but  he  implanted 
uo  evil  in  the  human  soul  :  An  enemy  (with  man's  concurrence)  hath  done  this. 

Darnel,  in  the  Church,  is  properly  outside  Christians,  such  as  have  the  form  of 
godliness,  without  the  power.  Open  sinners,  such  as  have  neither  the  form  nor 
the  power,  are  not  so  properly  darnel,  as  thistles  and  brambles :  these  ought  to 
l>e  rooted  up  without  delay,  and  not  suffered  in  the  Christian  community.  Whereas 
should  fallible  men  attempt  to  gather  up  the  darnel,  they  would  oflen  root  up  the 
wheat  with  them. 

31.  He  proposed  to  them  another  parable — The  former  parables  relate  chiefly  to 
unfruitful  hearers ;  these  that  follow,  to  those  who  bear  good  fruit.  The  king, 
dom  of  heaven — Both  the  Gospel  dispensation,  and  the  inward  kingdom. 

32  The  least — That  is,  one  of  the  least :  a  way  of  speaking  extremely  com- 
aion  imong  the  Jews.  It  becometh  a  tree — In  those  countries  it  grows  exceed- 
ing arge  and  high.  So  will  the  Christian  doctrine  spread  in  the  world,  and  the 
life  of  Christ  in  the  soul. 

33.  Three  measures — This  was  the  quantity  which  they  usually  baked  at  once  : 
till  the  whole  was  leavened — Thus  will  the  Gospel  leaven  the  world  and  grace  the 
Christian. 

34.  Without  a  parable  spake  he  not  unto  them — That  is,  not  at  that  time ;  at 
other  times  he  did. 

*  Mark  iv,  30 ;  Luke  xiii,  18.        f  Luke  xiii,  20.        t  Psahn  bucviii,  2. 


90  ST.  MATTHEW. 

n  parables ;   I  will  utter  things  hid  from  the   foundation  of  the 

vorld. 
36       Then   Jet,us  having   sent  the   multitude  away,  wont  into   the 

house  :  and  his  disciples  came  to  him,  saying,  Declare  to  us  the 
S7  parable  of  the  darnel  of  the  field.     He  answering  said  to  them,  He 

38  that  soweth  the  good  seed  is  the  Son  of  man.  The  field  is  the 
world  ;  the  good  seed  are  the  children  of  the  kingdom,  but  the 

39  darnel  are  the  children  of  the  wicked  one.  The  enemy  hai 
sowed  them  is  the  devil :  the  harvest  is  the  end  of  the  world ;   tL? 

40  reapers  are  the  angels.     As  therefore  the   darnel  is  gathered  and 

41  burnt  with  fire,  so  shall  it  be  at  the  end  of  the  world.  The  Son 
of  man  shall  send  forth  his  angels,  and  they  shall  gather  out  of 
his  kingdom  all  things  that   oft'end,  and  them  that    do    iniquity 

42  And  shall  cast  them  into  the  furnace  of  fire  :  there  shall  be  the 

43  wailing  and  the  gnashing  of  teeth.  Then  shall  the  righteous  shine 
forth  as  the  sun  in  the  kingdom  of  their  Father  He  that  hath  ears 
to  hear,  let  him  hear. 

44  Again,  the  kingdom  of  heaven  is  like  treasure  hid  in  a  field, 
which  a  man  having  found  hideth,  and  for  joy  thereof  goeth  and 
selleth  all  that  he  hath,  and  buyeth  that  field. 

45  Again,  the  kingdom  of  heaven  is  like  a  merchant  seeking  goodly 

46  pearls  :  Who  having  found  one  pearl  of  great  value,  went  and  sold 
all  that  he  had,  and  bought  it. 

47  Again,  the  kingdom  of  heaven  is  like  a  net  cast  into  the  sea,  and 

48  gathering  fishes  of  every  kind  :  Which  when  it  was  full,  they  drew 
to  the  shore,  and  sitting  down,  gathered  the  good  into  vessels,  but 

49  cast  the  bad  away.  So  shall  it  be  at  the  end  of  the  world.  The 
angels   shall    come  forth  and  sever  the   wicked  from   among  the 

50  just ;  And  shall  cast  them  into  the  furnace  of  fire  :  there  shall  be 

51  the  wailing  and  the  gnashing  of  teeth.     Jesus  saith  to  them.  Have 

52  ye  understood  all  these  things  ?  They  say  to  him,  Yea,  Lord. 
Then  saith  he  to  them.  Therefore  every  scribe  instructed  unto  the 

38.  The  good  seed  are  the  children  of  the  kingdom — That  is,  the  children  of  God, 
the  righteous. 

41.  They  shall  gather  all  things  that  offend — Whatever  had  hindered  or 
grieved  the  children  of  God ;  whatever  things  or  persons  had  hindered  the 
good  seed  which  Christ  had  sown  from  taking  root  or  bearing  fruit.  The 
Greek  word  is.  All  scandals- 

44.  Tlie  three  following  parables  are  proposed,  not  to  the  multitude,  but 
peculiarly  to  the  apostles :  the  two  former  of  them  relate  to  those  wlio 
receive  the  Gospel ;  the  third,  both  to  those  who  receive,  and  those  who 
preach  it.  The  kingdom  of  heaven  is  like  treasure  hid  in  a  field — The  king, 
dom  of  God  within  us  is  a  treasure  indeed,  but  a  treasure  hid  from  tb^ 
world,  and  from  the  most  wise  and  prudent  in  it.  He  that  finds  this  tret 
sure,  (perhaps  when  he  thought  it  far  from  him,)  hides  it  deep  in  his  heart,  and 
gives  up  all  other  happiness  for  it. 

45.  The  kingdom  of  heaven — That  is,  one  who  earnestly  seeks  for  it :  in 
the  47th  verse  it  means,  the  Gospel  preached,  which  is  like  a  net  gatherin| 
of  every  kind  :  just  so  the  Gospel,  wherever  it  is  preached,  gathers  at  first  boll 
good  and  bad,  who  are  for  a  season  full  of  approbation  and  warm  with  gooc 
desires.  But  Christian  discipline,  and  strong,  close  exhortation,  begin  thai 
separa'ion  in  this  world,  which  shall  be  accomplished  by  the  angels  of  God  in 
the  world  to  come. 

52.  Every  scribp  instructed  unto  the  kingdom  of  heaven — That  is,  every  duY 
prepared  preacher  of  the  Gospel  has  a  treasure  of  Divine  knowledge,  out  or 


CHAPTER  XIV.  ai 

kingdom  of  heaven,  is  'ike  a  householder,  who  bringeth  out  of  :.ls 
treasure  things  new  and  old. 

53  And    when    Jesus    had    finished    these    parables,    he    departed 

54  thence  •  *  And  coining  into  his  own  country,  he  taught  tliem  in 
their  synagogaie,  so  that  they  were  astonished,  and  said,  Wlience 

55  hath  HE  this  wisdom  and  these  mighty  works?  Is  not  this  the 
carpenter's  son  ?  Is  not  his  mother  called  Mary  ^  And  his  bre- 
thren James  and  Joses  and  Simon  and  Jude  ?     And  his  sisters,  are 

56  they  not  all  with  us  ?   Whence  then  hath  HE  all  these  things  ?    t  And 

57  they  were  offended  at  him.  But  Jesus  said  to  them,  A  prophet  is 
not  without  honour  save  in  his  own  country,  and  in  his  own  house, 

58  And  he  wrought  not  many  mighty  works  there,  because  of  their 
unbelief. 

XIV.     X  At  that  time  Herod  the  tetrarch  heard  of  the  fame  of  Jesus, 

2  And  said  to  his  servants,  This  is  John  the  Baptist :  he  is  risen 
from  the  dead,  and  therefore  these  mighty  powers  exert  themselves 

3  in  him.     ^  For  Herod  having  apprehended  John,  had  bound  and 
put  him  in  prison,  for  Herodias's  sake,  his  brother  Philip's  wife. 

4  For  John  had  said  to  him,  It  is  not  lawful  for  thee  to  have  her. 

5  And  when  he  would  have  put  him  to  death,  he  feared  the  multitude, 

6  because  they  accounted  him  a  prophet.     But  when  Herod's  birth- 
day was  kept,  the  daughter  of  Herodias  danced  bf^fore  them,  and 


which  he  is  able  to  bring  forth  all  sorts  of  instructions.  'Jho  word  treasure 
signifies  any  collection  of  things  whatsoever,  and  the  places  vhcre  such  collec- 
tions are  kept. 

53  He  departed  thence — He  crossed  the  lake  from  Capernaum :  and  came 
once  more  into  his  own  country — Nazareth:  but  with  no  better  success  than  he 
iiad  had  there  before. 

54.  Whence  hath  HE — Many  texts  are  not  understood,  for  want  of  knowing 
the  proper  emphasis;  and  others  are  utterly  misunderstood,  by  placing  the  em- 
phasis wrong.  To  prevent  this  in  some  measure,  the  emphatical  words  are  here 
printed  in  capital  letters. 

^55.  The  carpenter^s  son — The  Greek  word  means,  one  that  works  either  in 
wood,  iron,  or  stone.  His  brethren — Our  kinsmen.  They  were  the  sons  of  Mary, 
sister  to  the  virgin,  and  wife  of  Cleophas  or  Alpheus.  James — Styled  by  St. 
Paul  also,  the  Lord's  brother,  Gal.  i,  19.     Simon — Surnamed  the  Canaanitc. 

57.  They  were  offended  at  him — They  looked  on  him  as  a  mean,  ignoble  man, 
not  worthy  to  be  regarded. 

58  He  wrought  not  many  mighty  works,  because  of  their  unbelief — And  the 
reason  why  many  mighty  works  are  not  wrought  now,  is  not,  that  the  faith  is 
not  every  where  planted;  but,  that  unbelief  every  where  prevails. 

XIV.  1.  At  that  time — When  our  Lord  had  spent  about  a  year  in  his  public 
mf  nistry.      Tetrarch — King  of  a  fourth  part  of  his  father's  dominions. 

2.  He  is  risen  from  the  dead — Herod  was  a  Sadducee :  and  the  Sadducees 
denied  the  resurrection  of  the  dead.  But  Sadduceeism  staggers  when  conscience 
aw  ikes. 

3    His  brother  Philip's  wife — Who  was  still  alive. 

4.  It  is  not  lawful  for  thee  to  have  her — It  was  not  lawful  indeed  for  either  of 
them  to  have  her.  For  her  father  Aristobulus  was  their  own  brother.  Jol  I's 
words  were  rough,  like  his  raiment.  He  would  not  break  the  force  of  truth  oj 
using  soft  words,  even  to  a  king. 

5.  He  would  have  put  him  to  death — In  his  fit  of  passion  ;  but  he  was  then 
resiramed  by  fear  of  the  multitude  ;  and  afterward  by  the  reverence  he  be  re  him 

6.  The  daughter  of  Herodias — Afterward  infamous  for  a  life  buitable  to  thif 
Degmning. 

*  Mark  vi,  1 ;  Luke  iv,  16,  22.         t  John  iv,  44 ;  Luke  ix,  7.        t  Mark  vi,  14 
t)  Mark  vi,  17. 


oi  ST.  MATTHEW 

7  pleased  Herod.  Whereupon  he  promised  with  an  oath,  to  give 
*^  her  whatever  she  should  ask.    And  she,  being  before  instructed  by 

her  mother,  said.  Give  me  here  John  the  Baptist's  head  in  a 
y  charger.     And  the  king  was  sorry ;  yet  for  the  oath's  sake,  and 

them  who  sat  with  him  at  table,  he  commanded  it  to  be  given  her. 
10    11.  And  he  sent  and  beheaded  John  in  the  prison.     And  his  head 

was  brought  in  a  charger,  and  given  to  the  damsel,  and  she  carrco' 

12  it  to  her  mother.     And  his  disciples  came  and  took  up  the  bod^^ 

13  md  buried  if,  and  went  and  told  Jesus.  *  And  Jesus  hearing  it 
withdrew  thence  by  ship  into  a  desert  place  apart :  but  wher 
the  people  heard  thereof,  they  followed  him  by  land  out  of 
the  cities. 

14  And  coming  forth  he  saw  a  great  multitude,  and  was  moved 

15  with  tender  compassion  for  them,  and  healed  their  sick,  f  And  in 
the  evening  his  disciples  came  to  him,  saying.  This  is  a  desert 
place,  and  the  time  is  now  past :  send  the  multitude  away,  that 

16  going  into  the  villages,  they  may  buy  themselves  victuals.     But 

17  Jesus  said  to  them.  They  need  not  go;  give  ye  them  to  eai.    They 

18  say  to  him.  We  have  here  but  five  loaves  and  two  fishes.     He 

19  said.  Bring  them  hither  to  me.  And  he  commanded  the  multitude 
to  sit  down  on  the  grass  ;  and  taking  the  five  loaves  and  the  two 
fishes,  looking  up  to  heaven  he  blessed  and  brake,  and  gave  the 

20  loaves  to  his  disciples,  and  the  disciples  to  the  multitude  And 
they  all  ate  and  were  satisfied :  and  they  took  up  ot  the  fragments 

21  that  remained  twelve  baskets  full.     And  they  that  had  eaten  were 

22  about  fire  thousand,  beside  women  and  children.  |  And  he  con- 
strained his  disciples  to  go  straightway  into  the  vessel,  and  go 

23  before  him  to  the  other  side  till  he  sent  the  multitude  away.  And 
having  sent  the  multitude  away,  he  went  up  into  a  mountain  apart 

24  to  pray.  And  in  the  evening  he  was  there  alone  ;  but  the  vessel 
was  now  in  the  midst  of  the  sea,  tossed  by  the  waves ;  for  the 

8.  Being  before  instructed  by  her  mother — Both  as  to  the  matter  and  manner  of 
her  petition:  She  said,  Give  me  here — Fearing  if  he  had  time  to  consider,  hf 
would  not  do  it:  John  the  Baptist's  head  in  a  charger — A  large  dish  or  bowl. 

9.  And  the  king  was  sorry — Knowing  that  John  was  a  good  man.  Yet  for  thi 
oath's  sake — So  he  murdered  an  innocent  man  from  mere  tenderness  of 
conscience. 

10.  And  he  sent  and  beheaded  John  in  the  prison,  and  his  head  was  given  tv 
the  damsel — How  mysterious  is  the  providence,  which  left  the  life  of  so  holy  a 
man  in  such  infamous  hands !  which  permitted  it  to  be  sacrificed  to  the  malice 
of  an  abandoned  harlot,  the  petulancy  of  a  vain  girl,  and  the  rashness  of  a  fool 
ish,  perhaps  drunken  prince,  who  maile  a  prophet's  head  the  reward  of  a  danco 
But  we  are  sure  the  Almighty  will  repay  his  servants  in  another  world  for  what 
ever  they  suffer  in  this. 

'3.  Jesus  withdrew  into  a  desert  place — 1.  To  avoid  Herod:  2.  Because  ol 
Lm  laultitude  pressing  upon  him,  Mark  vi,  32 :  and  3.  To  talk  with  his  dis. 
ciples,  newly  returned  from  their  progress,  Luke  ix,  10 :  apart — From  all  tu< 
Vis  disciples. 

15.   The  time  is  now  past — The  usual  meal  time. 

22.  He  constrained  his  disciples — Who  were  unwilling  to  leave  him. 

24.  In  the  evening — Learned  men  say  the  Jews  reckoned  two  evenings ;  the 
first  beginning  at  three  in  the  afternoon,  the  second,  at  sunset.  If  so,  the  lattei 
is  meant  here. 

*  Mark  vi,  32,  o4;  Luke  ix,  10  ;  John  vi,  1.     t  Mark  vi,  35  ;  Luke  ix,  12;  John  vi,  15 
t  Mark  vi,  45 ;  John  vi,  15. 


CHAPTER  XV  53 

i5  wind  was  contrary.  •  In  the  fourth  watch  of  the  night  he  went  tc 

36  them,  walking  on  the  sea.     And  the  disciples  seeing  him  walking 

on  the  sea,  were  affrighted,  saying,  It  is  an  apparition :  and  they 

27  cried  out  for  fear.     But  Jesus  immediately  spake  to  them,  saying, 

28  Take  courage  :   it  is  I :  be  not  afraid.     And  Peter  answering,  said, 

29  Lord,  if  it  be  thou,  bid  me  come  to  thee  on  the  waters.  And  he 
said,  Come.     And  Peter  going  down  from  the  vessel,  walked  on 

30  the  waters,  to  go  to  Jesus.     But  seeing  the  wind  boisterous,    le 

31  was  afraid;  and  beginning  to  sink,  he  cried.  Lord,  save  me.  And 
immediately  Jesus  reaching  forth  his  hand,  caught  him,  and  saith 

32  to  him,  0  thou  of  little  faith,  wherefore  didst  thou  doubt?     And 
3 :    when  they  were  come  into  the  vessel,  the  wind  ceased.    Then  they 

that  were  in  the  vessel  came  and  worshipped  him,  saying,  Of  a  truth 
thou  art  the  Son  of  God. 

34  And  having  crossed  over,  they  c^me  into  the  land  of  Gennesaret. 

35  *  And  when  the  men  of  that  place  had  knowledge  of  him,  they 
sent  out  into  the  country  round  about,  and  brought  to  him  all  that 

36  were  diseased ;  And  besought  him  that  they  might  touch  but  the 
hem  of  his  garment :  and  as  many  as  touched  were  made  perfectly 
whole. 

S.V.     t  Then    came   to    Jesus   scribes   and   Pharisees  who   were    at 

2  Jerusalem,  saying,  Why  do  thy  disciples  transgi-ess  the  tradition 
of  the  elders  ?  for  they  wash  not  their  hands  when  they  eat  bread 

3  But  he  answering  said,  Why  do  ye  also  transgress  the  command- 

4  ment  of  God  through  your  tradition  ?    For  God  said,  |  Honour  thy 
father  and  mother :  and  he  that  revileth  father  or  mother,  let  him 

5  die  the  death.     But  ye  say,  Whosoever  shall  say  to  his  father  or 
mother.  It  is  a  gift,  by  whatsoever  thou  mightest  have  been  pro- 

6  fited    by    me :     He    shall    in   nowise    honour   his    father   or    his 
mother.     Thus  have  ye  made  void  the   command  of  God  through 

7  your  tradition.     Ye  hypocrites,  well  did  Isaiah  prophesy  of  you, 

8  saying,  ^  This  people  draweth  nigh  to  me  with   their  lips ;  but 

25.  The  fourth  watch — The  Jews  (as  well  as  the  Romans)  usually  divided  the 
night  into  four  watches,  of  tliree  hoars  each.  The  first  watch  began  at  six,  the 
second  at  nine,  the  third  at  twelve,  the  fourth  at  three  in  the  morning.  If  it  be 
thou — It  is  the  same  as,  Since  it  is  thou.  The  particle  if  frequently  bears  this 
meaning,  both  in  ours  and  in  all  languages.  So  it  means,  John  xiii,  14  and  17. 
St.  Peter  was  in  no  doubt,  or  he  would  not  have  quitted  the  ship. 

30.  He  ivas  afraid — Though  he  had  been  used  to  the  sea,  and  was  a  skilful 
swimmer.  But  so  it  frequently  is.  When  grace  begins  to  act,  the  natural  cou- 
rage  and  strength  are  withdrawn. 

33    Thou  art  the  Son  of  God — They  mean,  the  Messiah. 

XV.   2.   The  elders — The  chief  doctors  or  teachers  among  the  Jews. 

3  They  wash  not  their  hands  lohen  they  eat  bread — Food  in  general  is  termed 
i.ead  in  Hebrew;  so  that  to  eat  bread  is  the  same  as  to  make  a  meal. 

4.  Honour  thy  father  and  mother — Which  implies  all  such  relief  as  they  stand 
^n  need  of. 

5.  It  is  a  gift  by  whatsoever  thou  mightest  have  been  profited  by  me  -That  is, 
I  have  given,  or  at  least,  purpose  to  give  to  the  treasury  of  the  temple,  what  you 
migh'  otherwise  have  had  from  me. 

7.  Well  did  Isaiah  prophesy  of  you,  saying — That  is,  the  description  which 
[saiah  gave  of  your  fithers,  is  exactly  applicable  to  you.  The  words  theiefor* 
which  were  a  description  of  them,  are  a  prophecy  with  regard  to  you. 

*  Mark  vi,  45  t  Mark  m,  1.         X  Exod.  xx,  12  ;  xxi,  17.         ^Isaiah  xxix,  13. 


54  ST.  MATTHEW. 

9  their  heart  is  far  from  rne.     But  in  vain  do  they  worship  me 

10  teaching  for  doctrines  the  commandments  of  men.  And  calling 
the  multitude  unto  him,  he  said  to  them,  Hear  and  understand. 

1 1  Not  that  which  goeth  into  the  mouth  defileth  the  man,  but  what 

12  Cometh  out  of  the  mouth,  this  detileth  the  man.  Then  came  his 
disciples    and    said    to    him,   Knowest  thou    that    the   Pharisees, 

1 3  hearing  this  saying,  were  offended  ?  He  answered  and  said,  Every 
plant  which  my  heavenly  Father  hath  not  planted  shall  be  rooted 

14  up      *  Let  them  alone ;  they  are  blind  leaders  of  the  blind  :   but 
J  5  if   the  blind  lead  the   blind,   both   will   fall    into  a  ditch.     Then 

16  ai-  iwered  Peter  and  said  to  him,  Declare  to  us  this  parable.     And 

1 7  Jesus  said,  Are  ye  also  yet  without  understanding  ?  Do  ye  not 
yet  understand,  that   whatever  entereth  into  the  it.outh,  goeth  into 

18  the  belly,  and  is  cast  out  into  the  vault  ?  But  the  things  which  pro- 
ceed out  of  the  mouth  come  out  of  the  heart,  and  they  defile  the 

19  man.     For  out  of  the  heart  proceed  evil  thoughts,  murders,  adul- 

20  teries,  fornications,  thefts,  false  witness,  railings.  These  are  the 
things  which  defile  a  man  ;  but  to  qat  with  unwashen  hands  defileth 
not  a  man. 

21  t  And  Jesus  going  thence,  retired  to  the  coast  of  Tyre  and  Si- 

22  don.  And  behold,  a  woman  of  Canaan,  coming  out  of  those  coasts, 
cried  to  him,  saying,  Plave  mercy  on  me,   O   Lord,  thou  Son  of 

23  David :  my  daughter  is  grievously  vexed  with  a  devil.  But  he 
answered  her  not  a  word.     And  his  disciples  came  and  besought 

24  him,  saying.  Send  her  away,  for  she  crieth  after  us.  But  he  an- 
swering said,  I  am  not  sent  but  to  the  lost  sheep  of  the  house  of 

25  Israe..     Then  she  came  and  worshipped  him,  saying.  Lord,  help 

26  me.     But  he  answering  said.  It  is  not  good  to  take  the  children's 

27  bread  and  cast  it  to  the  dogs.  And  she  said,  True,  Lord :  yet 
the  dogs  eat  of  the  crumbs  which  fall  from  their  master's  table. 

28  And  Jesus  answering  said  to  her,  0  woman,  great  is  thy  faith :  be 
it  unto  thee  as  thou  wilt.  And  her  daughter  was  healed  from  that 
hour. 


8.  Their  heart  is  far  from  me — And  without  this  all  outward  worship  is  mere 
mockery  of  God. 

9.  Teaching  the  commandments  of  men — As  equal  with,  nay,  superior  to,  those 
of  God.     What  can  be  a  more  heinous  sin  7 

13.  Every  plant — That  is,  every  doctrine. 

14.  Let  them  alone — If  they  are  indeed  blind  leaders  of  the  bl'nd;  let  them  alone  : 
concern  not  yourselves  about  them  :  a  plain  direction  how  to  behave  with  regard 
to  all  such. 

17.  Are  ye  also  yet  without  understanding — How  fair  and  candid  are  the  sacr'"', 
historians  ?  Never  concealing  or  excvising  their  own  blemishes. 

19.  First  evil  thoughts — then  murders — and  the  rest.  Railings — The  Gtsek 
word  includes  all  reviling,  backbiting,  and  evil  speaking. 

22  A  woman  of  Canaan — Canaan  was  also  called  Syropher.icia,  as  lying  bs 
tween  Syria  properly  so  called,  and  Phenicia,  by  the  sea  side.  Cried  to  him — 
From  afar,  Thou  Son  of  David — So  she  had  some  knowledge  of  the  promised 
Messiah. 

23.  He  answered  her  not  a  word — He  sometimes  tries  our  faith  in  liVe  cisnue' 

24.  I  am  not  sent — Not  primarily ;  not  yet. 

25.  Then  came  she — Into  the  house  where  he  now  was. 

28.   Thy  faith — Thy  reliance  on  the  power  and  goodness  <f  God. 

»  Luke  vi,  39.         t  Mark  vii,  24. 


CHAPTER  XVI.  5!> 

29      •  And  Jesus  passing  thence,  came  nigh  the  sea  of  Galilee ;  and 

iO  going  up  into  a  mountain,  he  sat  down  there.  And  great  multi- 
tudes came  to  him,  having  with  them  the  lame,  blind,  dumb,  dis- 
abled, and  many  others ;  and  cast  them  at  the  feet  of  Jesus,  and 

3  .  he  healed  them  :  So  that  the  multitudes  wondered,  .seeing  the 
dumb  to  speak,  the  disabled  whole,  the  lame  to  walk,  and  the  blind 

y?  to  see  :  and  they  glorified  the  God  of  Israel,  f  Then  Jesus  calling 
his  d  sciples  to  him  said,  I  have  tender  compassion  on  the  multi- 
tude, because  they  continue  with  me  now  three  days,  and  h  ive 
nothing  to  eat :  and  I  am  not  willing  to  send  them  away  fasting, 

i'J  lest  they  faint  in  the  way.  And  his  disciples  said  to  him.  Whence 
should  we  have  so  many  loaves  in  the  wilderness,  as  to  satisfy  so 

J4  great  a  multitude  ?    And  Jesus  saith  to  them,  Kow  many  loaves 

J5  have  you  ?    They  said,   Seven,  and  a   few  small  fishes.     And  he 

J6  commanded  the  multitude  to  sit  down  on  the  ground.  And  taking 
the  seven  loaves   and  the  fishes,  he  gave  thanks  and  brake  them 

J7  and  gave  to  his  disciples,  and  the  disciples  to  the  multitude.  And 
they  all  ate  and  were  satisfied,  and  they  took  up  of  the  fragments 

38  that  remained  seven  baskets  full.  And  they  that  had  eaten  were 
four  thousand  men,  beside  women  and  children. 

39  And  having  sent  away  the  multitude,  he  took  ship  again,  and 
came  into  the  coasts  of  Magdala. 

'CVI.    I  Then  the  Pharisees  and  Sadducees  came  to  him  and  ternpt- 

2  ing,  desired  him  to  show  them  a  sign  from  heaven.  ^  He  answer 
ing  said  to  them,  In  the  evening  ye  say.  It  will  be  fair  weather; 

3  for  the  sky  is  red :  And  in  the  morning,  It  will  be  foul  weather  to- 
day ;  for  the  sky  is  red  and  lowering.  0  ye  hypocrites,  ye  know 
to  discern  the  face  of  the  sky ;  can  ye  not  discern  the  signs  of  the 

4  times  1  A  wicked  and  adulterous  generation  seeketh  after  a  sign  ; 
but  there  shall  no  sign  be  given  to  it,  but  the  sign  of  the  Prophet 
Jonah.     And  he  left  them  and  departed. 

5  11  And  when  his  disciples  were  come  on  the  other  side,  they  had 

6  forgotten  to  take  bread.     **  And  Jesus  said  to  them.  Take  heed,  and 

29.  The  sea  of  Galilee — The  Jews  gave  the  name  of  seas  to  all  large  lakes. — 
This  was  a  hundred  furlongs  long,  and  forty  broad.  It  was  called  also,  the  sea 
of  Tiberias.  It  ky  on  the  borders  of  Galilee,  and  the  city  of  Tiberias  stood  on 
Its  western  shore.  It  was  likewise  styled  the  lake  of  Gennesareth  :  perhaps  a 
corruption  of  Cinnereth,  the  name  by  which  it  was  anciently  called.  Numbers 
xxxiv,  11. 

32.  They  continue  with  me  now  three  days — It  was  now  the  third  day  since 
',hey  came. 

36.  He  gave  thanks,  or  blessed  the  food — That  is,  he  praised  God  for  it,  and 
prayed  for  a  blessing  upon  it. 

XVI.  1.  A  sign  from  heaven — Such  they  imagined  Satan  could  not  counterfeit. 

3.  The  signs  of  the  times — The  signs  which  evidently  show,  that  this  is  ths 
ame  of  the  Messiah. 

4.  A  wicked  and  adulterous  generation — Ye  would  seek  no  farther  sign,  did  not 
/our  wickedness,  your  love  of  the  world,  which  is  spiritual  adultery,  blind  your 
nnderstanding. 

6.  Beware  of  the  leaven  of  the  Pharisees — That  is,  of  their  false  doctrine:  tliia 
IS  elegantly  so  called ;  for  it  spreads  in  the  soul,  or  the  Church,  as  leavon  does 
in  meal. 

=»  Mark  vii,  31  t  Mark  viii,  1.        J  Mark  viii,  11 ;  Matt,  xii,  36.        ^  Luke  ni.  54 

il  Mark  viii,  14         *»  LvAe  xii.  1. 


56  ST.  MATTHEW. 

7  beware  of  the  leaven  of  the  Pharisees  and  Sadducees.     And  ihev 
reasoned  among  themselves,  saying,   We  have  taken  no  bread 

8  Jesus  knowing  it  said  to  them,  O  ye  of  little  faith,  why  reason  ye 

9  among  yourselves,  because  ye  have  taken  no  bread  1    Do  ye  not 
understand  nor  remember  the  five  loaves  of  the  five  thousand,  ant* 

10  how  many  baskets  ye  took  up?    Neither  the  seven  loaves  of  the 
1  i    four  thousand,  and  how  many  baskets  ye  took  up  ?    How   lo  ye  no» 

understand,  tha.  I  spake  not  to  you  concerning  bread,  to  beware  of 
12   the  leaven  of  the  Pharisees  and  Sadducees  I  Then  they  understood, 

that  he  did  not  bid  them  beware  of  the  leaven  of  bread,  but  of  the 

doctrine  of  the  Pharisees  and  Sadducees. 
t3       *  And  Jesus  coming  into  the  coasts  of  Cesarea  Philippi,  askeJ 

his  disciples  saying.  Whom  do  men  say  that  the  Son  of  man  is  ' 

14  And  they  said.  Some  say,  John  the  Baptist;  others  Elijah;  others 

15  Jeremiah  or  one  of  the  prophets.     He  saith  to  them,  But  whom 

16  say  ye  that  I  am  ?    And  Simon  Peter  answering  said.  Thou   art 

17  the  Christ,  the  Son  of  the  living  God.  And  Jesus  answering  said 
to  him,  Happy  art  thou,  Simon  Barjonah,  for  flesh  and  blood  have 

18  not  revealed  this  to  thee,  but  my  Father  who  is  in  heaven  And 
I  say  also  to  thee,  Thou  art  Peter,  and  on  this  rock  I  will  build  my 

19  Church,  and  the  gates  of  hell  shall  not  prevail  against  it  f  And 
I  will  give  thee  the  keys  of  the  kingdom  of  heaven :  and  whatso 
ever  thou  shalt  bind  on  earth  shall  be  bound  in  heaven,  and  whatso- 

7.  They  reasoned  among  themselves — What  must  we  do  then  for  bread,  since 
we  have  taken  no  bread  with  us  ? 

8.  Why  reason  ye — Why  are  you  troubled  about  this  ?  Am  I  not  able,  if  need  so 
require,  to  supply  you  by  a  word  ? 

11.  How  do  ye  not  understand — Beside,  do  you  not  understand,  that  I  did  not 
mean  bread,  by  the  leaven  of  the  Pharisees  and  Sadducees  ? 

13.  And  Jesus  coming — There  was  a  large  interval  of  time  between  what  has 
been  related,  and  what  follows.  The  passages  that  follow  were  but  a  short  time 
before  our  Lord  suffered. 

14.  Jeremiah,  or  one  of  the  prophets — There  was  at  that  time  a  current  tradition 
among  the  Jews,  that  either  Jeremiah,  or  some  other  of  the  ancient  prophets 
would  rise  again  before  the  Messiah  came. 

16.  Peter — Who  was  generally  the  most  forward  to  speak. 

17.  Flesh  and  blood — That  is,  thy  own  reason,  or  any  natural  power  what, 
soever. 

18.  On  this  rock — Alluding  to  his  name,  which  signifies  a  rock,  namely,  the 
faith  which  thou  hast  now  professed;  I  will  build  my  Church — But  perhaps  when 
our  Lord  uttered  these  words,  he  pointed  to  himself,  in  like  manner  as  when  ho 
said.  Destroy  this  temple,  John  ii,  19 ;  meaning  the  temple  of  iiis  body.  And  it 
Is  certain,  that  as  he  is  spoken  of  in  Scripture,  as  the  only  foundation  of  tha 
'~!l'-urch,  so  this  is  that  which  the  apostles  and  evangelists  laid  in  their  preaching 
It  IS  in  respect  of  laying  this,  that  the  names  of  the  twelve  apostles  (not  of  St 
Pster  only)  were  equally  inscribed  on  the  twelve  foundations  of  the  city  of  God 
Rev.  XXI,  14.  The  gates  of  hell — As  gates  and  walls  were  the  strength  of  cities, 
and  as  courts  of  judicature  were  held  in  their  gates,  this  phrase  properly  signifiet 
the  power  and  policy  of  Satan  and  his  instruments.  Shall  not  prevail  against  if 
— Not  against  the  Church  universal,  so  as  to  destroy  it.  And  they  never  did. 
There  hath  been  a  small  remnant  in  all  ages. 

19.  /  will  give  thee  the  keys  of  the  kingdmn  of  heaven — Indeed  not  to  him  alone. 
,for  they  were  equally  given  to  all  the  apostles  at  the  same  time,  John  xx,  21. 
22,  23,)  but  to  him  were  first  given  the  keys  both  of  doctrine  and  discipline, 
He  first,  after  our  Lord's  resurrection,  exercised  the  apostleship,  Acts  i,  15.    An<i 

»  Mark  viii,  27  ;  Luke  ix.  12.         t  Matt,  xviii.  18. 


CHAPTER  XVI.  57 

20  ever  thou  shall  loose  on  earth  shall  be  loosed  in  heaven.  Then 
charged  he  his  disciples  to  tell  no  one  that  he  was  the  Christ. 

21  *  From  that  time  Jesus  began  to  sliow  his  disciples,  that  he 
must  go  to  Jerusalem  and  suffer  many  things  from  the  elders  and 
chief  priests  and  scribes,  and  be  killed,  and  be   raised  again  the 

22  third  day.     Then  Peter  taking  hold  of  him,  rebuked  him,  saying, 

23  Favour  thyself.  Lord :  this  shall  in  nowise  be  unto  thee.  But  he 
iurni)ig  said  to  Peter,  Get  thee  behind  me,  Satan;  thou  ar  ai 
offeree  to  me :   for  thou  savourest  not  the  things  of  God,  but  ih« 

I-  things  of  men.  f  Then  said  Jesus  to  his  disciples,  If  any  man 
be  willing  to  come  after  me,  let  him  deny  himse'.!",  and  take  up  his 


he  first  by  preaching  opened  the  kingdom  of  heaven,  bcih  W  the  Jews,  Acts  ii, 
and  to  the  Gentiles,  Acts  x. 

Under  the  term  of  binding  and  ZoosJng' are  contained  all  thus;  af,  s  of  discipline 
which  Peter  and  his  brethren  performed  as  apostles :  and  andoubt  'I'ly  wliat  they 
thus  performed  on  eartli,  God  confirmed  in  lieaven. 

2U.  Then  charged  he  his  disciples  to  tell  no  one  that  he  was  the  Christ — Jesus 
himself  had  not  said  it  expressly  even  to  his  apostles,  but  loft  them  lo  "nfer  it 
from  his  doctrine  and  miracles.  Neither  was  it  propei  the  apostles  should  say 
this  openly,  before  that  grand  proof  of  it,  his  resurrection.  If  they  had,  they 
who  believed  them  would  the  more  earnestly  have  sought  to  take  and  make  him 
a  king  :  and  they  who  did  not  believe  them  would  the  more  vehemently  have 
rejected  and  opposed  such  a  Messiah. 

21.  From  that  time  Jesus  began  to  tell  his  disciples,  that  he  must  suffer  many 
things — Perhaps  this  expression,  began,  always  implied  his  entering  on  a  set  and 
solemn  discourse.  Hitherto  he  had  mainly  tauglit  them  only  one  point,  That  he 
was  the  Christ.  From  this  time  he  taught  them  another.  That  Christ  musi 
through  sufferings  and  death  enter  into  his  gl^^ry.  From  the  elders — The  most 
honourable  and  experienced  men;  the  chief  priests — Accounted  the  most  reli 
gious ;  and  the  scribes — The  most  learned  body  of  men  in  the  nation.  Would 
not  one  have  expected,  that  these  should  have  been  the  very  first  to  receive  him  ? 
But  not  many  wise,  not  many  noble  were  called.  Favour  thyself — The  advice  of 
the  world,  the  flesh,  and  the  devil,  to  every  one  of  our  Lord's  followers. 

23.  Get  thee  behind  me — Out  of  my  sight.  It  is  not  improbable,  Peter  might 
step  before  him,  to  stop  him.  Satan — Our  Lord  is  not  recorded  to  have  given 
so  sharp  a  reproof  to  any  other  of  his  apostles  on  any  occasion.  He  saw  it  was 
needful  for  the  pride  of  Peter's  heart,  puffed  up  witii  the  commend;ition  bitely 
given  him.  Perhaps  the  term  Satan  may  not  barely  mean.  Thou  art  my  enemy, 
while  thou  fanciest  thyself  most  my  friend ;  but  also,  Thou  art  acting  the  very 
part  of  Satan,  both  by  endeavouring  to  hinder  the  redemption  of  mankind,  and 
by  giving  me  the  most  deadly  advice  that  can  ever  spring  from  the  pit  of  hell. 
Thou  savourest  not — Dost  not  relish  or  desire.  We  may  learn  from  hence, — 
1.  That  whosoever  says  to  us  in  such  a  case,  Favour  thyself,  is  acting  the  part  of 
the  devil :  2.  That  the  proper  answer  to  such  an  adviser  is.  Get  thee  behind  me  : 
3.  That  otherwise  lie  will  be  an  offence  to  us,  an  occasion  of  our  stumbling,  if 
not  falling;  4.  That  this  advice  always  proceeds  from  tlie  not  relisiiing  the  things 
oi  God,  but  the  things  of  men.  Yea,  so  far  is  this  advice,  favour  thyself,  from 
being  fit  for  a  Christian  eithnr  to  give  or  take,  that  if  any  man  will  come  .fter 
Christ,  his  very  first  stop  is  to  deny,  or  renounce  himself:  in  the  room  of  his  own 
vill,  to  substitute  thn  will  of  God,  as  his  one  principle  of  nctif^n. 

3-t.  If  any  man  be  willing  to  come  after  me — None  is  forced;  but  if  any  will 
bf  a  Christian,  it  must  be  on  these  terms,  Let  him  deny  himself,  and  take  up  hit 
eioss — A  rule  thit  can  never  be  too  mucli  observed:  let  him  in  all  things  deny 
Wi  own  will,  however  pleasing,  and  do  the  will  of  God,  however  painfiil. 

Should  we  not  consider  all  crosses,  all  things  grievous  to  flesh  and  blood,  as 
(vhat  they  really  are,  as  opportunities  of  embracing  God's  will  at  the  expense  of 
our  own  ?  And  consequently  as  so  many  steps  by  which  we  may  advance  toward 
perfection  ?     We  should  make  a  swift  progress  in  the  spiritual  life,  if  we  were 

♦  Mark  viii,  31  ;  Luke  ix,  22  t  Chap    x,  38 


58  ST.  MATTHEW. 

25  cross  and  follow  me.  *  For  whosoever  will  save  his  life,  shall 
lose  it,  and  whosoever  will  lose  his  life  for  mv  sake,  shall  find  it. 

'2r6  For  what  is  a  man  profited,  if  he  shall  gain  tlu  whole  world  and 
lose  his  own  soul  ?     Or  what  shall  a  man  give  in  exchange  for  his 

27  soul  ?  For  the  Son  of  man  shall  come  in  the  glory  of  his  F.ither, 
with  his  angels ;  and  then  shall  he  render  to  every  man  accord- 

28  ing  to  his  work.  Verily  I  say  to  you,  there  are  some  standing 
here,  who  shall  not  taste  of  death,  till  they  see  the  Son  of  man 
coming  in  his  kingdom. 

XMI.  ;■  A.nd  after  six  days,  Jesus  taketh  Peter  and  James  and  John 
his   brother,   and   bringeth  them  up  into  a  high  mountain   apart, 

2  Anvl  was  transfigured  before  them  ;  and  his  face  shone  as  the  sua 

3  And  his  raiment  became  white  as  the  light.     And  behold  there 

4  appeared  to  them  Moses  and  Elijah  talking  with  him.  Then  Petei 
answering,  said  to  Jesus,  Lord,  it  is  good  for  us  to  be  here;  if  thou 
wilt,  let  us  make  here  three  tents,  one  for  thee,  and  one  for  Moses, 

faithful  in  this  practice.  Crosses  are  so  frequent,  that  whoever  makes  advan. 
tage  of  them,  will  soon  be  a  great  gainer.  Great  crosses  are  occasions  of  great 
improvement:  and  the  little  ones,  which  con)e  daily,  and  even  hourly,  make  up 
in  number  what  they  want  in  weight.  Wo  may  in  these  daily  and  hourly  crosses 
make  effectual  oblations  of  our  will  to  God  ;  which  oblations,  so  frequently 
repeated,  will  soon  amount  to  a  great  sum.  Let  us  remember  then  (what  can 
never  be  sufficiently  inculcated)  that  God  is  the  author  of  all  events .  that  none 
is  so  small  or  inconsiderable,  as  to  escape  his  notice  and  direction.  Every 
event  therefore  declares  to  us  the  will  of  God,  to  which  thus  declared  we  should 
heartily  submit.  We  should  renounce  our  own  to  embrace  it ;  we  should 
approve  and  choose  what  his  choice  warrants  as  best  for  us.  Herein  should  we 
exercise  ourselves  continually ;  tiiis  should  be  our  practice  all  the  day  long. 
We  should  in  humility  accept  the  little  crosses  that  are  dispensed  to  us,  as  those 
that  best  suit  our  weakness.  Let  us  bear  these  little  things,  at  least  for  God's 
sake,  and  prefer  his  will  to  our  own  in  matters  of  so  small  importance.  And 
his  goodness  will  accept  these  mean  oblations ;  for  he  det-piseth  not  the  day  of 
small  things, 

25.  Whosoever  will  save  his  life — At  the  expenvse  of  his  conscience  :  whosoever, 
in  the  very  highest  instance,  that  of  life  itself,  will  not  renounce  himself,  shall  be 
lost  eternally.  But  can  any  man  hope  he  should  be  able  thus  to  renounce  him- 
self, if  he  cannot  do  it  in  the  smallest  instances?  And  whosoever  will  lose  his  life 
shall  find  it — What  he  loses  on  earth  he  shall  find  in  heaven. 

27.  For  the  Son  of  man  shall  come — For  there  is  no  way  to  escape  the  righteous 
judgment  of  God. 

28.  And  as  an  emblem  of  this,  there  are  some  here  who  shall  live  to  see  the 
Messiah  coming  to  set  up  his  mediatorial  kingdom,  with  great  power  and  glory, 
by  the  increase  of  his  Church,  and  the  destruction  of  the  temple,  city,  and  politj 
of  the  Jews. 

XVII.   1.  A  high  mountain — Probably  Mount  Tabor. 

2.  And  was  transfigiired — Or  transformed.  The  indwelling  Deity  ^rted  out 
its  rays  through  the  veil  of  the  flesh ;  and  that  with  such  transcendent  splendour, 
that  he  no  longer  bore  the  form  of  a  servant.  His  face  shone  with  Divine  ma. 
jesly,  like  the  sun  in  its  strength;  and  all  his  body  was  so  irradiated  by  it  that 
his  clothes  could  not  conceal  its  glory,  but  became  white  and  glittering  as  the 
rery  light,  with  which  he  covered  himself  as  with  a  garment. 

3.  There  appeared  Moses  and  Elijah — Here  for  the  fiill  confirmation  of  thsii 
faith  in  Jesus,  Moses,  the  giver  of  the  law,  Elijah,  the  most  zealous  of  all  the  pro- 
phets, and  God  speaking  from  lieaven,  all  bore  witness  to  him. 

4.  Let  us  make  three  tents — The  words  of  rapturous  surprise.  He  says  three, 
not  six :  because  the  apostles  desired  to  be  with  their  Master. 

»  Chap.  X,  39  ;  Mark  viii,  35 ;  Luke  ix,  24;  xvii,  33  ;  John  xii,  25.        t  Mark  ix,  2  , 

Luke  ix,  28. 


CHAPTER  XVII.  59 

D  and  one  for  Elijah.  While  he  was  yet  speaking,  behold  a  bright 
cloud  overshadowed  them,  and  behold  a  voice  out  of  the  cloud 
saying,  This  is  my  beloved  Son,  in  whom  I  delight :   hear  ye  him 

6  And  the  disciples  hearing  it,  fell  on  their  face  and  were  sore  afraid 

7  And  Jesus  came  and  touched  them,  and  said.  Arise,  and  be  nol 

8  afraid.    And  lifting  up  their  eyes,  they  saw  no  man,  but  Jesus  only, 

9  And  as  they  came  down  from  the  mountain,  Jesus  charged  them, 
saying,  Tell  the  vision  to  no  man,  till  the  Son  of  man  be  risen  again 

10  from  the  dead.     And  his  disciples  asked  him,  saying,  Why  thcu 

1  .   say  the  scribes.  That  Elijah  must  come  first  ?     And  Jesus  answer- 

mg  saivi  l_i  them,  Elijah  truly  doth  come  first,  and  will  regidate  all 

12  things.  But  I  say  to  you.  That  Elijah  is  come  already,  and  they 
acknowledged  him  not,  but  have  done  to  him  whatever  they  listed 

13  So  shall  also  the  Son  of  man  suffer  from  them.  Then  the  disciples 
miderstood  that  he  spoke  to  them  of  John  the  Baptist. 

14  *  And  when  they  were   come   to  the   multitude,  there  came  to 

15  him  a  man,  kneeling  down  to  him,  and  saying.  Lord,  have  morcy 
on  my  son,  for  he  is  lunatic,  and  suffereth  grievously;  for  often  he 

16  falleth  into  the  fire,  and  often  into  the  water.     And  I  brought  him 

17  to  thy  disciples,  but  they  could  not  cure  him.  Then  Jesus  answer- 
ing said,  0  unbelieving  and  perverse  generation,  how  long  shall  I 
be  with  you  ?     How  long  shall  I  suffer  you  ?     Bring  him  hither  to 

18  me.    And  Jesus  rebuked  the  devil,  and  he  went  out  of  him,  and  the 

19  child  was   cured  from  that  hour.     Then  the  disciples   coming  t( 

20  Jesus  apart  said.  Why  could  not  we  cast  him  out  ?  f  And  Jesus  said 
to  them,  Because  of  your  unoelief.  For  verily  I  say  unto  you.  If 
ye  have  faith  as  a  grain  of  mustard  seed,  ye  shall  say  to  this 
mountain.  Remove  hence  to  yonder  place,  and  it  shall  remove,  and 

5.  Hear  ye  him — As  superior  even  to  Moses  and  the  prophets.  See  Deut. 
xviii,  17. 

7.  Be  not  afraid — And  doubtless  the  same  moment  he  gave  them  courage  and 
strength. 

9.  Tell  the  vision  to  no  man — Not  to  the  rest  of  the  disciples,  lest  they  should 
be  grieved  and  discouraged  because  they  were  not  admitted  to  the  sight :  nor  to 
any  other  persons,  lest  it  should  enrage  some  the  more,  and  his  approaching  suf. 
ferings  shall  make  others  disbelieve  it ;  till  the  Son  of  tnan  be  risen  again — Till 
the  resurrection  should  make  it  credible,  and  confirm  their  testimony  about  it. 

10.  Why  then  say  the  scribes,  that  Elijah  must  come  first — Before  the  Messiah  ? 
If  no  man  is  to  know  of  his  coming  ?  Should  we  not  ratlier  tell  P"ery  man,  that 
he  is  come,  and  that  we  have  seen  him,  witnessing  to  thee  as  the.  Messiah  ? 

11.  Regulate  all  things — In  order  to  the  coming  of  Ciirist. 

12.  Elijah  is  come  already — And  yet  when  the  Jews  asked  John,  Art  thou 
Elijah  1  He  said,  I  am  not,  John  i.  His  meaning  was,  I  am  not  Elijah  the 
Tishbite,  come  again  into  the  world.  But  he  was  the  person  of  whom  Malachi 
iTopliBsisd  under  tliat  name. 

15.  He  ti  lunatic — This  word  might  with  great  propriety  be  used,  though 
he  case  was  mostly  preternatural;  as  the  evil  spirit  would  undoubtedly  take 
idvantage  of  the  influence  which  the  changes  of  the  moon  have  on  the  brain 
and  nerves. 

17.  O  unbelieving  and  perverse  generation — Our  Lord  speaks  principally  this 
to  his  disciples.    Ho2B  long  shall  I  be  with  you  ? — Before  you  steadfastly  believe  ? 

20.  Because  of  your  unbelief — Because  in  this  particular  they  had  not  faith 
//  ye  have  faith  aa  a  grain  of  mustard  seed — That  is,  the  least  measure  of  it 
But  it  is  certain,  the  faith  which  is  here  spoken  of  does  not  always  imply  savin; 

*  .Mark  ix*  14  ;  Luke  xi,  37         t  Chap,  xjci,  21 ;  Luke  xvii,  6 


60  ST.  MATTHEW 

21  nothing  shall  be  impossible  to  you,  Howbeit  this  kind  goeth  n«M 
out,  but  by  prayer  and  fasting. 

22  *  And  while  they  abode  in  Galilee,  Jesus  said  to  them.  The  Son 

23  of  man  is  about  to  be  betrayed  into  the  hands  of  men :  And  they 
will  kill  him,  and  the  third  day  he  will  rise  again ;  and  they  were 
exceedingly  sorry. 

2 1  And  when  they  were  come  to  Capernaum,  they  that  received  ihe 
tribute  money  came  to  Peter,  and  said.  Doth  not  your  Master  paj 

2^  the  tribute?  He  saith,  Yes.  And  when  he  came  into  the  house, 
Jesus  prevented  him,  saying.  What  thinkest  thou,   Simon  ?     Of 

20  whom  do  the  kings  of  the  earth  take  custom  or  tribute  ?     Of  their 

27  own  sons,  or  of  strangers  ?  He  saith  to  him,  Of  strangers.  Jesus 
saith  to  him.  Then  are  the  sons  free.  Yet  that  we  may  not 
offend  them,  go  to  the  sea,  and  cast  a  hook,  and  take  the  fish 
that  first  Cometh  up.  And  when  thou  hast  opened  his  mouth, 
thou  shalt  find  a  piece  of  money.  That  take,  and  give  them 
for  me  and  thee. 

XVHI.     At  that  time  came  the  disciples  to  Jesus,  saymg,  Who  is 

faith.  Many  have  had  it  who  thereby  cast  out  devils,  and  yet  will  at  last  have 
their  portion  with  them.  It  is  only  a  supernatural  persuasion  given  a  man, 
that  God  will  work  thus  by  him  at  that  hour.  Now,  though  I  have  all  this 
faith,  so  as  to  remove  mountains,  yet  if  I  have  not  the  faith  which  worketh  by 
love,  I  am  nothing. 

To  remove  mountains  wus  a  proverbial  phrase  among  the  Jews,  and  is  still 
retained  in  their  writings,  to  express  a  thing  which  is  very  difficult,  and  to 
appearance  impossible. 

21.  This  kind  of  devils — goeth  not  out  hut  by  prayer  and  fasting — What  a 
testimony  is  here  of  the  efficacy  of  fasting,  when  added  to  fervent  prayer  !  Some 
kinds  of  devils  the  apostles  had  cast  out  before  this,  without  fasting. 

24.  When  they  were  come  to  Capernaum — Where  our  Lord  now  dwelt.  This 
was  the  reason  why  they  stayed  till  he  came  thither,  to  ask  him  for  the  tribute. 
Doth  not  your  Master  pay  tribute  1 — This  was  a  tribute  or  payment  of  a  peculiar 
kinri,  being  half  a  shekel,  (that  is,  about  fifteen  pence,)  which  every  master  of  a 
family  used  to  pay  yearly  to  the  service  of  the  temple,  to  buy  salt,  and  little  things 
not  otherwise  provided  for.  It  seems  to  have  been  a  voluntary  thing,  which 
custom  rather  than  any  law  had  established. 

25.  Jesus  prevented  him — Just  when  St.  Peter  was  going  to  ask  him  for  it. 
Of  their  own  sons,  or  of  strangers? — That  is,  such  as  are  not  of  their  own  family. 

26.  Then  are  the  sons  free — The  sense  is,  This  is  paid  for  the  use  of  the  house 
of  God.  But  I  am  the  Son  of  God.  Therefore  I  am  free  from  any  obligation  of 
paying  this  to  my  own  Father. 

27.  Yet  that  we  may  not  offend  thejn — Even  those  unjust,  unreasonable  men, 
who  claim  what  they  have  no  manner  of  right  to :  do  not  contest  it  with  them, 
but  rather  yield  to  their  demand,  than  violate  peace  or  love,  O  what  would  not 
one  of  a  loving  spirit  do  for  peace  I  Any  thing  which  is  not  expressly  forbid  ilen 
in  the  word  of  God,  A  piece  of  money — The  original  word  is  a  stater,  whicl 
W8J  in  value  two  shillings  and  sixpence:  just  the  sum  that  was  wanted.  Oivi 
fw  me  and  thee — Peter  had  a  family  of  his  own  •  the  other  apostles  were  the 
family  of  Jesus. 

How  illustrious  a  degree  of  knowledge  and  power  did  our  Lord  here  discover  1 
Knowledge,  penetrating  into  this  animal,  though  beneath  the  waters  ;  and  power, 
in  directing  this  very  fish  to  Peter's  hook,  though  he  himself  was  at  a  distance! 
How  must  this  have  encouraged  both  him  and  his  brethren  in  a  firm  dependence 
on  Divine  Providence. 

XVIII.  1.  Who  is  the  greatest  in  the  kingdom  of  heaven  ? — Which  of  us  shall  b« 
ihy  prime  minister?     They  still  dreamed  of  a  ten  poral  kingdom. 

*  Mark  ix,  30 ;  Luke  ix,  44. 


CHAPTER  XVIII.  61 

2  greatest  in  the  kingdom  of  heaven?     •And  Jesus  calling  to  him 

3  a  little  child,  set  him  in  the  midst  of  them,  f  And  said,  Verily  I 
say  to  you,  Except  ye  be  converted,  and  become  as  little   chil- 

4  dren,  ye  shall  in  nowise  enter  into  the  kingdom  of  heaven.  Who- 
soever therefore  shall  humble  himself  as  this  little  child,  he  is  the 

5  greatcjt  in  the  kingdom  of  heaven.     :j:And  whoso  shall  receive 

6  one  such  little  child  in  my  name,  receiveth  me.  §  But  whoso  shall 
offend  one  of  these  little  ones  that  believe  in  me,  it  were  better 
for  him  that  a  millstone  were  hanged  about  his  neck,  and  he  were 

*  drowned  in  the  depth  of  the  sea.  Wo  to  the  world  because  of 
offences :  for  it  must  needs  be  that  offences  .come  ;  but  wo  to  that 

8  man  by  whom  the  offence  cometh.  ||  Wherefore  if  thy  hand  or 
thy  foot  cause  thee  to  offend,  cut  them  off  and  cast  them  from  thee  ; 
It  is  good  for  thee  to  enter  into  life  halt  or  maimed,  rather  than 
having  two  hands  or  two  feet  to  be  cast  into  the  everlasting  fire. 

9  And  if  thine  eye  cause  thee  to  offend,  pluck  it  out,  and  cast  it  from 
thee :  it  is  good  for  thee  to  enter  into  life  with  one  eye,  rather 

10  than  having  two  eyes  to  be  cast  into  hell  fire.  See  that  ye  de- 
spise not  one  of  these  little  ones  ;  for  I  say  to  you,  that  in  heaven 
their  angels  continually  behold  the  face  of  my  Father  who  is  in 

1 1  heaven.     **  For  the  Son  of  man  is  come  to  save  that  which  was 

2.  And  Jesus  calling  to  him  a  little  child — This  is  supposed  to  have  been  the 
greai  Ignatius,  whom  Trajan,  the  wise,  the  good  Emperor  Trajan,  condemned  to 
be  cast  to  tlie  wild  beasts  at  Rome ! 

3.  Except  ye  be  converted — Tlie  first  step  toward  entering  into  the  kingdom  of 
grace,  is  to  become  as  little  children :  lowly  in  heart,  knowing  yourselves  utterly 
ignorant  and  helpless,  and  hanging  wholly  on  your  Father  who  is  in  heaven,  for 
a  supply  of  all  your  wants.  We  may  farther  assert,  (though  it  is  doubtful  whether 
this  text  implies  so  much,)  except  ye  be  turned  from  darkness  to  light,  and  from 
the  power  of  Satan  to  God  :  except  ye  be  entirely,  inwardly  changed,  renewed  in 
the  image  of  God,  ye  cannot  enter  into  the  kingdom  of  glory.  Thus  must  every 
man  be  converted  in  this  life,  or  he  can  never  enter  into  life  eternal.  Ye  shall  in 
nowise  enter — So  far  from  being  great  in  it. 

5,  6.  And  all  who  are  in  this  sen.=e  little  children  are  unspeakably  dear  to  me. 
Therefore  help  them  all  you  can,  as  if  it  were  myself  in  person,  and  see  that  ye 
offend  them  not ;  that  is,  that  ye  turn  them  not  out  of  the  right  way,  neither 
hinder  them  in  it.  ' 

7.  Wo  to  the  world  because  of  offences — That  is,  unspeakable  misery  will  be  in 
the  world  through  them ;  for  it  must  needs  be  that  offences  come — Such  is  the 
nature  of  things,  and  such  the  weakness,  fo''y,  and  wickedness  of  mankind,  that  it 
cannot  be  but  they  will  come ;  but  wo  to  that  man — That  is,  miserable  is  that 
man,  by  whom  the  offence  cometh.  Offences  are,  all  things  whereby  any  one  is 
turned  out  of,  or  hindered  in  the  way  of  God. 

8,  9.  If  thy  hand,  foot,  eye,  cause  thee  to  offend — If  the  most  dear  enjoyment, 
tlie  most  beloved  and  useful  person,  turn  thee  out  of,  or  hinder  thee  in  the  waj' 
Is  not  this  a  hard  saying?    Yes;  if  thou  take  counsel  with  flesh  and  blood. 

10.  See  that  ye  despise  not  one  of  these  little  ones — As  if  they  were  beneath  your 
•ictice.  Be  careful  to  receive  and  not  to  offend,  the  very  weakest  believer  in 
Christ :  for  as  inconsiderable  as  some  of  these  may  appear  to  thee,  the  very  angeli 
of  God  have  a  peculiar  charge  over  them  :  even  those  of  the  highest  order,  who 
continually  appear  at  the  throne  of  the  Most  High.  To  behold  the  face  of  God 
seems  to  signify  the  waiting  near  his  throne ;  and  to  be  an  allusion  to  the  office 
of  chief  ministers  in  earthly  courts,  who  daily  converse  with  their  princes. 

11.  Another  and  yet  a  stronger  reason  for  your  not  despising  them  is,  that  I 
myself  catne  into  the  world  to  save  them. 

»  Mark  ix,  36  ;  Luke  x,  47.       f  Chap,  xi.x,  14.       J  Chap,  x,  40  ;  Luke  x,  16  ;  joiin  xiii,  20 
6  Mark  ix,  42 ;  Luke  i,  1  ||  Chap,  v,  29 ;  Mark  ix,  43.         **  Luke  xix,  10. 


62  ST.  MATTHEW. 

12  lost.  •  What  think  ye  ?  If  a  man  have  a  hundred  sheep,  and  one 
of  them  go  astray,  doth  he  not  leave  the  ninety  and  nine,  and  fro 

13  into  the  mountains  and  seek  that  which  was  gone  astray?  And  if 
so  be  that  he  find  it,  verily  1  say  to  you,  he  rejoicelh  more  over 
ihat  sheep,  than  over  the  ninety  and  nine  which  went  not  astray. 

14  So  it  is  not  the  will  of  your  Father  who  is  in  heaven,  that  one  of 

15  these  little  ones  should  perish,  f  But  if  thy  brother  shall  sin 
against  thee,  go  and  reprove  him,  between  thee  and  him  alone  :  if 

1 6  he  will  hear  thee,  thou  hast  gained  thy  brother.  But  if  he  will  not 
hear,  take  with  thee  one  or  two  more,  that  by  the  mouth  of  two  or 

17  three  witnesses  every  word  may  be  established.  And  if  he  will 
not  hear  them,  tell  it  to  the  Church  ;  but  if  he  will  not  hear  the 

18  Church,  let  him  be  to  thee  as  the  heathen  and  the  publican.  Verily 
I  say  to  you,  |  Whatsoever  ye  shall  bind  on  earth  shall  be  bound 
in  heaven,  and  whatsoever  ye  shall  .loose  on  earth  shall  be  loosed 

19  in  heaven.  Again  I  say  to  you,  That  if  two  of  you  shall  agree  on 
earth,  touching  any  thing  that  they  shall  ask,  it  shall  be  done  for 

20  them  by  my  Father  who  is  in  heaven.     For  where  two  or  three 

14.  So  it  is  not  the  will  of  your  Father — Neither  doth  my  Father  despise  the 
least  of  them.     Observe  the  gradation.     The  angels,  the  Son,  the  Father. 

15.  But  how  can  we  avoid  giving  offence  to  some  ?  or  being  offended  at  others  1 
Especially  suppose  they  are  quite  in  the  wrong?  Suppose  they  commit  a  known 
sin  ?  Our  Lord  here  teaches  us  how  :  he  lays  down  a  sure  method  of  avoiding  all 
offences.  Whosoever  closely  observes  this  threefold  rule,  will  seldom  offend 
others,  and  never  be  offended  himself.  If  any  do  any  thing  amiss,  of  which  thou 
art  an  eye  or  ear  witness,  thus  saith  the  Lord,  If  thy  brother — Any  who  is  a 
member  of  the  same  religious  community:  Sin  against  thee,  1.  Go  and  reprovi 
him  alone — If  it  may  be  in  person  ;  if  that  cannot  so  well  bo  done,  by  thy  mes 
Benger;  or  in  writing.  Observe  our  Lord  gives  no  liberty  to  omit  this ;  or  to 
exchange  it  for  either  of  the  following  steps.  If  this  do  not  succeed,  2.  Tale 
with  thee  one  or  two  more — Men  whom  he  esteems  or  lovos,  who  may  then  con 
firm  and  enforce  what  thou  sayest ;  and  atlerward,  if  need  require,  bear  witness 
of  what  was  spoken.  If  even  this  does  not  succeed,  then,  and  not  before,  3.  Tell 
it  to  the  elders  of  the  Church — Lay  the  whole  matter  open  before  those  who  watch 
over  yours  and  his  soul.  If  all  this  avail  not,  have  no  farther  intercourse  with 
him,  only  such  as  thou  hast  with  heathens. 

Can  any  thing  be  plainer  ?  Christ  does  here  as  expressly  command  all  Chris, 
tians  who  see  a  brother  do  evil,  to  take  this  way,  not  another,  and  to  take  these 
steps,  in  this  order,  as  he  does  to  honour  their  father  and  mother. 

But  if  so,  in  what  land  do  the  Christians  live  ? 

If  we  proceed  from  the  private  carriage  of  man  to  man,  to  proceedings  of  a 
more  public  nature,  in  what  Christian  nation  are  Church  censures  conformed  to 
this  rule  ?  Is  this  the  form  in  which  ecclesiastical  judgments  appear,  in  the 
popish,  or  even  the  Protestant  world  ?  Are  these  the  methods  used  even  by  those 
who  boast  the  most  loudly  of  the  authority  of  Christ  to  confirm  their  sentences  ? 
Let  us  earnestly  pray,  that  this  dishonour  to  the  Christian  name  may  be  wiped 
away,  and  that  common  humanity  may  not,  with  such  solemn  mockery,  be 
destroyed  in  the  name  of  the  Lord ! 

Let  him  be  to  tl.ee  as  the  heathen — To  whom  thou  still  owest  earnest  good  will, 
tnd  all  the  offices  of  humanity. 

18.  Whatsoever  ye  shall  bind  on  earth — By  excommunication,  pronounced  in 
.lis  spirit  and  power  of  Christ.  ^  Whatsoever  ye  shall  loose — By  absolution  frcm 
that  sentence.  In  tlie  primitive  Church,  absolution  meant  no  more  than  a  dis- 
charge from  Church  censure.  Again  I  say — And  not  only  your  intercession  for 
the  penitent,  but  all  your  united  prayers,  shai.  lie  heard.  How  great  then  is  the 
power  of  joint  prayer  !    If  two  of  you — Suppose  a  man  and  his  wifo. 

80.   Where  two  or  three  are  gathered  together  in  my  name — That  is,  to  worship 

*  Luke  XV,  4.         t  Luke  xvii,  3  J  Chap,  xvi,  19. 


CHAPTER   XVIII.  63 

are  gathered  together  in  my  name,  there   am  I  in  ihe  niiclsi  of 
them. 

21  Then  came  Peter  to  him  and  said,  Lord,  how  often  shall  my 
brother  sin  against  me,  and   I  forgive  him  ?    Till   seven  times  1 

22  Jesus  saith  to  him,  I  say  not  unto  thee,  till  seven  times,  but  till 

23  seventy  times  seven.     Therefore  the  kingdom  of  heaven  is  'ike  u 

24  king,  who  was  minded  to  settle  accounts  with  his  servants.  And 
when  he  had  begun  to  settle,  one  was  brought  to  him  who  owed  hira 

25  -en  thousand  talents.  But  as  he  had  not  to  pay,  his  lord  commanded 
him  to  be  sold,  and  his  wife  and  children,  and  all  that  he  had,  and 

26  payment  to  be  made.     Then  the  servant  falling  prostrate  at  his  feet, 

27  said.  Lord,  have  patience  with  me,  and  I  will  pay  thee  all.  And 
ths  lord  of  tbat  servant,  moved  with  tender  compassion,  loosed 

28  him  and  forgave  him  the  debt.  But  that  servant  going  out,  found 
one  of  his  fellow  servants  who  owed  him  a  hundred   pence,  and 

29  seized  him  by  the  throat,  saying,  Pay  me  what  thou  owest.  And 
his  fellow  servant  falling  at  his  feet,  besought  him  saying.  Have 

30  patience  with  me,  and  I  will  pay 'thee  all.     And  he  would  not,  but 

31  went  and  cast  him  into  prison,  till  he  should  pay  the  debt.  But 
his  fellow  servants  seeing  what  he  had  done,  were  very  sorry,  and 
came  and  gave  their  lord  an  exact  account  of  all  that  was  done. 

32  Then  his  lord  calling  him,  said  to  him.  Thou  wicked  servant,  1 

33  forgave  thee  all  that  debt,  because  thou  entreatedst  me.  Shouldst 
not  thou  also  have  had  compassion  on  thy  fellow  servant,  as  I  had 

34  pity  on  thee  ?    And  his  lord  being  wroth,  delivered  him  to  the  tor- 
PS  mentors,  till  he  should  pay  all  that  was  due  to  him.     So  likewise 

will  my  heavenly  Father  do  to  you,  if  ye  from  your  hearts  forgive 
not  every  one  his  brother  their  trespasses. 

me.     /  am  in  the  midst  of  them — By  my  Spirit,  to  quicken  their  prayers,  guide 
their  counsels,  and  answer  their  petitions. 

22.  Till  seventy  times  seven — ^That  is,  as  often  as  there  is  occasion.     A  certam 
number  is  put  for  an  uncertain. 
.  23.   Therefore — In  this  respect. 

24.  One  was  brought  loho  owed  him  ten  thousand  talents — According  to  tlie 
usual  computation,  if  these  were  talents  of  gold,  this  would  amount  to  seventy, 
two  millions  sterling.  If  they  were  talents  of  silver,  it  must  have  been  four 
millions,  four  hundred  thousand  pounds.  Hereby  our  Lord  intimates  the  vast 
number  and  weight  of  our  offences  against  God,  and  our  utter  incapacity  of 
making  him  any  satisfaction. 

25.  As  he  had  not  to  pay,  his  lord  commanded  him  to  be  sold — Such  was  the 
power  which  creditors  anciently  had  over  their  insolvent  debtors  in  several 
countries. 

30.  Went  with  him  before  a  magistrate,  and  cast  him  into  prison,  protesting  he 
should  lie  there,  till  he  should  pay  the  whole  debt. 

34.  His  lord  delivered  him  to  the  tormentors — Imprisonment  is  a  much  severei 
punishment  in  the  eastern  countries  than  in  ours.  State  criminals,  especially 
yhen  condemned  to  it,  are  not  only  confined  to  a  very  mean  and  scanty 
illowj.nce,  but  are  frequently  lo;ided  with  clogs  or  heavy  yokrs,  so  that  they  can 
neither  lie  nor  sit  at  ease :  and  by  frequent  scourgings  and  sometimes  rackings 
are  brought  to  an  untimely  end.  Till  he  should  pay  all  that  was  due  to  him — 
That  is,  without  all  hope  of  release,  for  this  he  could  never  do. 

How  observable  is  this  whole  account ;  as  well  as  the  great  inference  our 
Lord  draws  from  it  I  1.  The  debtor  was  freely  and  fully  forgiven  ;  2.  He  wilfully 
and  grievously  offended ;  3.  His  pardon  was  retracted,  the  whole  debt  required, 
and  the  offender  delivered  to  the  tormentors  for  ever.  And  shall  we  still  say,  but 
•vhen  we  are  once  freely  and  fully  forgiven,  our  pardon  can  naver  b8  retracted  ' 


64  ST.  MATTHEW. 

XIX.     *  And  Jesus    when  he  had  finished   these  sayings,  departed 
from  Galilee,  and  came  into  the   coasts  of  Judea  beyond  Jordan. 

2  And   great  multitudes   followed  him,  and  he  healed   them  there. 

3  And  the  Pharisees   came  to  him,  tempting  him  and  saying,   Is  il 

4  lawful  for  a  man  to  [)ut  away  his  wife  for  every  cause  1  And  he 
answering  said   to   them,   Have   ye  not   read,  that  he  who  made 

5  them,  made  them  male  and  female  from  the  beginning  ?  And  said, 
t  For  this  cause  a  man  shall  leave  father  and  mother  and  cleave  to 

6  his  wife,  and  they  twain  shall  be  one  flesh  ?  Wherefore  they  are 
no  more  twain,  but  one  flesh.     What  therefore   God  hath  joined 

7  together  let  not  man  put  asunder.  They  say  to  him,  Why  then 
did  Moses  |  command  to  give  a  writing  of  divorce,  and  put  hei 

8  away  ?  He  saith  to  them,  Because  of  the  hardness  of  your  hearts. 
Moses  permitted  you  to  put  away  your  wives  ;  but  from  the  be- 

9  ginning  it  was  not  so.  And  I  say  to  you,  Whosoever  shall  put 
away  his  wife,  except  for  whoredom,  and  marry  another,  committeth 
adultery,  and  he   that  marrieth  her  that  is  put  away,  committetl 

iO  adultery.     His  disciples  say  to  him.  If  the  case  of  a  man  with  hi 

11  wife  be  so,  it   is  not  expedient  to  marry.     But  he  said  to  them 
All  men  do  not  receive  this  saying,  but  they  to  whom  it  is  given 

12  For  there  are  eunuchs,  who   were   born   so   from   their  mother's 
womb,  and  there  are  eunuchs,  who  were  made  eunuchs  by  men 
and  there  are  eunuchs,  who  have  made  themselves  eunuchs  for  th« 
kingdom  of  heaven's  sake.     He  that  is  able  to  receive  it,  let  hirr 
receive  it. 


Verily,  verily,  I  say  unto  you,  So  likewise  will  my  heavenly  Father  do  to  you,  if 
ye  from  your  hearts  forgive  not  every  one  his  brother  their  tr'jspasses. 
XIX.   1.  He  departed — and  from  that  time  walked  no  more  in  Galilee. 

2.  Multitudes  followed  him,  and  he  healed  them  there — That  is,  wheresoevei 
lliey  followed  him. 

3.  The  Pharisees  came  tempting  him — Trying  to  make  him  contradict  Moses 
For  every  cause — That  is,  for  any  thing  which  he  dislikes  in  her.  This  tht 
scribes  allowed. 

4.  He  said.  Have  ye  not  read — So  instead  of  contradicting  him,  our  Lord  con. 
futes  them  by  the  very  words  of  Moses.  He  who  made  them,  made  thein  male 
and  female  from  the  beginning — At  least  from  the  beginning  of  the  Mosaic  crea- 
tion. And  where  do  we  read  of  any  other  ?  Does  it  not  follow,  that  God's 
making  Eve  was  part  of  his  original  design,  and  not  a  consequence  of  Adam's 
beginning  to  fall?  By  making  them  one  man  and  one  woman,  he  condemned^ 
polygamy:  by  making  them  one  flesh,  he  condemned  divorce. 

5.  And  said — By  the  mouth  of  Adam,  wlio  uttered  the  words. 

7.  Why  did  Moses  command — Christ  replies,  Moses  permitted  (not  commanded) 
it,  because  of  the  hardness  of  your  hearts — Because  neither  your  fathers  nor  you 
could  bear  the  more  excellent  way. 

9.  And  I  say  to  you — I  revoke  that  indulgence  from  this  day,  so  that  from 
henceforth.  Whosoever,  &-c. 

11.  But  he  said  to  them — This  is  not  universally  true  ;  it  does  not  hold,  with 
regard  to  all  men,  but  with  regard  to  those  only  to  whom  is  given  this  excellent 
gift  of  God.  Now  tliis  is  given  to  three  sorts  of  persons  ;  to  some  by  natural 
constitution,  without  their  clioice  :  to  others  by  violence,  against  their  choice ; 
and  to  others  by  grace  with  their  clioice :  who  steadily  withstand  their  natural 
inclinations,  that  they  may  wait  upon  God  without  distraction. 

12.  There  ore  eunuchs  who  have  made  themselves  eunuchs  for  the  kingdom  of 
heaven^s  sake — Happy  they  I  who  have  abstained  from  marriage  (though  without 
condemning  or  despising  it)  that  they  might  walk  more  closely  with  God !    He 

*  Mark  X.  1.         t  Gen.  ii,  24.         t  Deut.  xxiv,  1  ;  Matt,  v,  31  ;  Mark  x.  2  ;  Luke  xvi.  18 


CHAPTER  XIX.  65 

13  *  Tlien  were  brought  to  him  little  children,  that  he  might  lay  his 

14  liands  on  them  and  pray  :  but  his  disciples  rebuked  them,  f  But 
Jesus  said,   Sufi'er  the  little   children  to  come  to  me,  and  forbid 

.5  them  not ;  for  of  such  is  the  kingdom  of  heaven.  And  he  laid  his 
hands  on  them  and  departed  thence. 

16  I  And  behold  one  came  and  said  to'  him.   Good  Master,  what 

1 7  good  thing  shall  I  do,  that  I  may  have  eternal  life  ?  And  he  said 
to  him,  Why  callest  thou  me  good?  There  is  none  good  but  one 
that  is  Ond :   but  if  thou  wilt  enter  into  life,  keep  the   command- 

1  8  ments.  He  saith  to  him,  VVliich  ?  Jesus  said,  §  Thou  shalt  do  no 
murder :   thou  shalt  not   commit  adultery :    thou  shalt  not  steal . 

19  thou  shalt  not  bear  false  witness :   Honour  thy  father  and  mother, 

20  and  thou  shalt  love  thy  neighbour  as  thyself.  The  young  man 
saith  to  him,  All  these  things  have  I  kept  from  my  childhood : 

21  what  lack  I  yet?  Jesus  saith  to  him,  If  thou  desirest  to  be  per- 
fect, go,  sell  what  thou  hast,  and  give  it  to  the  poor,  and  thou  shalt 

22  have  treasure  in  heaven :  and  come,  follow  me.  But  the  young 
man  hearing  that  saying,  went  away  sorrowful ;  for  he  had  great 
possessions. 

23  Then  said  Jesus  to  his  disciples.  Verily  I  say  lo  you,  a  rich 

24  man  shall  with  difficulty  enter  into  the  kingdom  of  heaven.  And 
again  I  say  to  you.  It  is  easier  for  a  camel  to  go  through  the  eye 

that  ts  able  to  receive  it,  let  him  receive  it — This  gracious  command  (for  such  it 
is  unquestionably,  since  to  say,  such  a  man  may  live  single,  is  saying  nothing. 
Wlio  ever  doubted  this  ?)  is  not  designed  for  all  men  :  but  only  for  those  few  who 
aie  able  to  receive  it.     O  let  these  receive  it  joyfully  I 

13.  That  he  should  lay  his  hands  on  them — This  was  a  rite  which  was  very 
early  used,  in  praying  for  a  blessing  on  young  persons.  See  Gen.  xlviii,  14,  20. 
The  disciples  rebuked  them — That  is,  them  that  brought  them :  probably  think. 
Lng  such  an  employ  beneath  the  dignity  of  their  Master. 

14.  Of  Such  is  the  kingdom  of  heaven — Little  children,  either  in  a  natural  or 
spiritual  sense,  have  a  right  to  enter  into  my  kingdom. 

16.  And  behold  one  came — Many  of  the  poor  had  followed  him  from  the  begin, 
ning.     One  rich  man  came  at  last. 

17.  Why  callest  thou  me  good — Whom  thou  supposest  to  be  only  a  man.  There 
is  none  good — Supremely,  originally,  essentially,  but  God.  If  thou  wilt  enter  into 
life,  keep  the  connnandments — From  a  principle  of  loving  faith.  Believe,  and 
thence  love  and  obey.  And  this  undoubtedly  is  the  way  to  eternal  life.  Our  Lord 
therefore  does  not  answer  ironically,  which  had  been  utterly  beneath  liis  char-', 
ter,  but  gives  a  plain,  direct,  serious  answer  to  a  serious  question. 

20.  The  young  man  saith.  All  these  have  I  kept  from  my  childhood — So  ne 
imagined ;  and  perhaps  he  had,  as  to  the  letter ;  but  not  as  to  the  spirit,  which 
our  Lord  immediately  shows. 

21.  If  thou  desirest  to  be  perfect — That  is,  to  be  a  real  Christian:  Sell  what 
thou  hast — He  who  reads  the  heart  saw  his  bosom  sin  was  love  of  the  world ; 
and  knew  he  could  not  be  saved  from  this,  but  by  literally  renouncing  it. 
To  him  therefore  he  gave  this  particular  direction,  which  he  never  designed 
for  a  general  rule.  For  him  that  was  necessary  to  salvation  :  to  us  it  is 
net.  To  sell  all  was  an  absolute  duty  to  him ;  to  many  of  us  it  would  be  an 
ai  solute  sin.  The  young  man  went  away — Not  being  wilUng  to  have  salvation 
at  s^  high  a  price. 

2  :  It  is  easier  for  a  camel  to  go  through  the  eye  of  a  needle,  (a  proverbial  ex. 
pression,)  than  for  a  rich  man  to  go  through  the  strait  gate  :  that  is,  humanly 
speaking,  it  is  an  absolute  impossibility.  Rich  man  !  tremble!  feel  this  impossi. 
bility ;  else  thou  art  lost  for  ever ! 

'  IViark  x.  13;  Luke  xviii.  15         t  Chap  xviii,  3.         t  Mark  x,  17;  Luke  xviii,  la 
^  Exod    XX,  12.  &t: 


66  ST.  MATTHEW 

of  a  needle  than  for  a  rich  man  to  enter  into  the  kingdom   of 
'Zb  God.     His  disciples  hearing  it,  were  exceedingly  amazed,  saying, 

26  Who  then  can  be  saved  ?  But  Jesus  looking  upon  them,  said  tc 
them,  With  men  this  is  impossible ;  but  with  God  all  things  are 
possible. 

27  Then  Peter  answering  said  to  him,  Behold  we  have  fcrsaker 

28  all,  and  followed  thee.  What  shall  we  have  therefore  ?  Jesui 
said  to  them.  Verily  I  say  to  you,  that  ye  who  have  followed  mo 
in  the  renovation,  when  the  Son  of  man  shall  sit  on  the  throne  ai 
his  glory,  ye  also  shall  sit  upon  twelve  thrones,  judging  the  twelve 

29  tribes  of  Israel.  And  every  one  that  hath  forsaken  house,  or 
brethren,  or  father,  or  mother,  or  wife,  or  children,  or  land, 
for  my  name's  sake,  shall  receive  a  hundred  fold,  and  inherit 
everlasting  life.  *  But  many  first  will  be  last,  and  the  last  will 
be  first. 

A'X.     For  the  kingdom  of  heaven  is  like  a  householder,  who  went  out 

2  early  in  the  morning  to  hire  labourers  into  his  vineyard.     And 

having  agreed  with  the  labourers  for  a  penny  a  day,  he  sent  them 

25.  His  disciples  were  amazed,  saying.  Who  then  can  be  saved  ? — If  rioh  men, 
with  all  their  advantages,  cannot  ?  Who  ?  A  poor  man  ;  a  peasant ;  a  beggar : 
ten  thousand  of  them,  sooner  than  one  that  is  rich. 

26.  Jesus  looking  upon  them — To  compose  their  hurried  spirits.  O  what  a 
speaking  look  was  there  !  Said  to  them — With  the  utmost  sweetness :  With  men 
this  is  impossible — It  is  observable,  he  does  not  retract  what  he  had  said  :  no,  nor 
soften  it  in  the  least  degree,  but  rather  strengthens  it,  by  representing  the  salva- 
tion of  a  rich  man  as  the  utmost  effort  of  Omnipotence. 

28.  In  the  renovation — In  the  final  renovation  of  all  things :  Ye  shall  sit — In 
the  beginning  of  the  judgment  they  shall  stand,  2  Cor.  v,  10.  Then  being  ab- 
solved,  they  shall  sit  with  the  Judge,  1  Cor.  vi,  2 :  On  twelve  thrones — So  our 
Lord  promised,  without  expressing  any  condition:  yet  as  absolute  as  the  words 
are,  it  is  certain  there  is  a  condition  implied,  as  in  many  scriptures,  where  none 
is  expressed.  In  consequence  of  this,  those  twelve  did  not  sit  on  those  twelve 
thrones :  for  the  throne  of  Judas  another  took,  so  that  he  never  sat  thereon. 

29.  And  every  one — In  every  age  and  country ;  not  you  my  apostles  only ; 
That  hath  forsaJcen  houses,  or  brethren,  or  wife,  or  children — Either  by  giving 
any  of  them  up,  when  they  could  not  be  retained  with  a  clear  conscience  ;  or  by 
willingly  refraining  from  acquiring  them  :  Shall  receive  a  hundred  fold — In  valae, 
though  not  in  kind,  even  in  the  present  world. 

30.  But  many  first — Many  of  those  who  were  first  called,  shall  be  last — Shall 
have  the  lowest  reward :  those  who  came  after  them  being  preferred  before  them  : 
and  yet  possibly  both  the  first  and  the  last  may  be  saved,  though  with  different 
degrees  of  glory. 

XX.  1.  That  some  of  those  who  were  first  called  may  yet  be  last,  our  Lord  con 
firms  by  the  following  parable  :  of  which  the  primary  scope  k,  to  show,  That 
many  of  the  Jews  would  be  rejected,  and  many  of  the  Gentiles  accepted ;  the 
secondary,  That  of  the  Gentiles,  many  who  were  first  converted  would  be  laBl 
and  lowest  in  the  kingdom  of  glory  ;  and  many  of  those  who  were  last  converted 
would  be  first,  and  highest  therein.  The  kingdom  of  heaven  is  like — That  is,  the 
jnanner  of  God's  proceeding  in  his  kingdom  resembles  that  of  a  householder.  In 
l\e  morning — At  six,  called  by  the  Romans  and  Jews,  the  first  hour.  From 
thence  reckoning  on  to  the  evening,  they  called  nine,  the  third  hour  ;  twelve,  the 
sixth  ;  three  in  the  aflernoon,  the  ninth  ;  and  five,  the  eleventh.  To  hire  labour 
ers  into  his  vineyard — All  who  profess  to  be  Christians  are  m  this  sense  labourers, 
and  are  supposed  during  their  life  to  be  working  in  God's  vineyard. 

2.  The  Roman  penny  was  about  seven  pence  halfpenny.  [About  thirteen  and 
three  quarter  cents,  American.]    This  was  then  the  usual  price  of  a  day's  labour 

»  f  .hap.  XX,  16;  Mark  x,  31 ;  Luke  xiii.  30. 


CHAPTER  XX.  67 

3  into  his  vineyard.     And  going  out  about  the  tnird  hour  he  saw 

4  others  standing  idle  in  the  market  place,  and  said  to  them,  Go  ye 
also  into  the  vineyard,  and  whatsoever  is  right,  I  will  give  you. 

5  And  they  went.     Again  going  out  about  the  sixth  and  ninth  hour, 

6  he  did  likewise.  And  going  out  about  the  eleventh  hour,  he  found 
others  standing  idle,  and  saith  to  them.  Why  stand  ye  here  all  the 

7  day  idle  ?  They  say  to  him.  Because  no  man  hath  hired  us.  tie 
saith  to  them,   Go  ye  also  into  the  vineyard,  and  whatsoever  i« 

S  right  ye  shall  receive.  And  in  the  evening  the  lord  of  the  vine- 
yard saith  to  the  steward.  Call  the  labourers,  and  pay  them  theii 

9  hire,  beginning  from  the  last  to  the  first.     And  when  they  tame 

who  were  hired  about  the  eleventh  hour,  they  received  every  one  a 

iO  penny.     But  when  the  first  came,  they  supposed  that  they  should 

have  received  more ;  and  they  likewise  received  every  one  a  penny. 

11  And  having  received  it,  they  murmured  against  the  householder, 

12  saying,  These  last  have  wrought  one   hour,  and  thou  hast  made 
them  equal  unto  us,  who  have  borne  the  burden  and  the  heat  of  the 

13  day.     And  he  answering  said  to  one  of  them.  Friend,  I  do  thee  no 

1 4  wrong.     Didst  not  thou  agree  with  me  for  a  penny  ?     Take  what  is 
thine,  and  go  :  it  is  my  will  to  give  to  this  last  even  as  to  thee. 

15  Is  it  not  lawful  for  me  to  do  what  I  will  with  my  own?    Is  thine 

16  eye  evil  because  I  am  good  ?     *  So  the  last  shall  be  first,  and  the 
first  last :  for  many  are  called,  but  few  chosen. 

17  tAnd  Jesus  going  up  to  Jerusalem,  took  the  twelve  disciples 

18  apart  in  the  way,  and  said  to  them,  Behold  we  go  up  to  Jerusalem, 

6.  About  the  eleventh  hour — That  is,  very  late ;  long  after  the  rest  were  called 

8.  In  the  evening — Of  life;  or  of  the  world. 

9.  Who  were  hired  about  the  eleventh  hour — Either  the  Gentiles,  who  were 
called  long  after  the  Jews  into  the  vineyard  of  the  Church  of  Christ;  or  those  in 
every  age  who  did  not  hear,  or  at  least  understand  the  Gospel  call,  till  their  day 
of  life  was  drawing  to  a  period.  Some  circumstances  of  the  parable  seem  best  to 
suit  the  former,  some  the  latter  of  these  senses. 

10.  The  first  supposed  they  should  have  received  more — Prcbably  the  first  here 
may  mean  the  Jews,  who  supposed  they  should  always  be  preferred  before  the 
Gentiles. 

12.  Thou  hast  made  them  equal  to  us — So  St.  Peter  expressly,  Acta  xv,  9, 
God — hath  put  no  difference  between  us  (Jews)  and  them,  (Gentiles,)  purifying 
tht'  hearts  by  faith.  And  those  who  were  equally  holy  here,  whenever  they 
were  called,  will  be  equnlly  happy  hereafter. 

14.  It  is  imj  will  to  give  to  this  last  called  among  the  heathens  even  as  to  the  first 
called  among  the  Jews  :  yea,  and  to  the  late  converted  publicans  and  sinners, 
even  as  to  those  who  were  called  long  before. 

15.  Is  it  not  lawful  for  me  to  do  what  I  will  with  my  own  ? — Yea,  doubtless,  to 
give  either  to  Jew  or  Gentile  a  reward  infinitely  greater  than  he  deserves.  But 
can  it  be  inferred  from  hence,  that  it  is  lawful,  or  possible,  for  the  merciful  FalheT 
r  f  sf  irits  to 

"  Consign  an  unborn  soul  to  hell? 
Or  damn  him  from  his  mother's  womb  ?" 

U  thine  eye  evil  because  I  am  good — Art  thou  envious,  because  I  am  gracious  f 
Here  is  an  evident  reference  to  that  malignant  aspect,  which  is  generally  tha 
attendant  of  a  selfish  and  envious  temper. 

16.  So  the  last  shall  be  first,  and  the  first  last — Not  only  with  regard  to  the 
Jews  and  Gentiles,  but  in  a  thousand  other  instances.  For  many  are  called-  -AU 
who  hear  the  Gospel;  but  few  chosen — Only  those  who  obey  it. 

*  Chap,  xix,  30  ;  xxii.  14.        t  Mark  x,  32;  Luke  xviii,  31. 


fi8  ST.  MATTHEW. 

and  the  Son  of  man  will  be  betrayed  to  the  chief  priests  and  scribes 

19  and  they  will  condemn  him  to  death,  And  will  deliver  him  to  the 
Gentiles,  to  mock  and  scourge"  and  crucify  him ;  and  the  third  day 
he  shall  rise  again. 

20  *  Then  came  to  him  the  mother  of  Zebedec's  children  with 
her  sons,  worshipping  him,  and  desiring  a  certain  thing  of  hira 

21  And  he  said  to  her.  What  wilt  thou  ^  She  sait.h  to  him,  Grant  tha 
these  my  two  sons  may  sit,  the  one  on  thy  right  hand,  and  tht 

22  other  on  thy  left,  in  thy  kingdom.  But  Jesus  answering  said,  Y« 
know  not  what  ye  ask.  Are  ye  able  to  drink  the  cup  that  1  an 
about  to  drink,  or  to  be  baptized  with  the  baptism  that  1  am  bap- 

23  tized  with  1  They  say  unto  him.  We  are  able.  And  he  saith  to  them. 
Ye  shall  indeed  drink  my  cup,  and  be  baptized  with  the  baptism 
that  I  am  baptized  with ;  but  to  sit  on  my  right  hand  and  on  my 
left  is  not  mine  to  give,  save  to  them  for  whom  it  is  prepared  of 

24  rny  Father.     And  the  ten  hearing  it,  were  moved  with  indignation 

25  against  the  two  brethren.  But  Jesus  calling  them  to  him  said, 
Ye  know  that  the  princes  of  the  Gentiles  lord  it  over  them,  and 

26  they  that  are  great  exercise  authority  upon  them,  f  It  shall 
not  be  so  among  you ;  but  whosoever  desireth  to  be  great  among 

27  you,  let  hira  be   your  minister ;   And  whosoever  desireth  to   be 

28  chief  among  you,  let  him  be  your  servant :  Even  as  the  Son  of 
man  came  not  to  be  served,  but  to  serve,  and  to  give  his  life  a 
ransom  for  many. 

29  X  And  as  they  were  going  from  Jericho,  a  great  multitude  fol- 

30  lowed  him.  And  behold  two  blind  men  sitting  by  the  way  side, 
hearing  that  Jesus  was  passing  by,  cried  out,  saying,  Have  mercy 

31  on  us,  O  Lord,  thou  Son  of  David.  And  the  multitude  charged 
them  to  hold  their  peace:  but  they  cried  out  the   v     ■•,  saying 

32  Have  mercy  on  us,  0  Lord,  thou  Son  of  David.    And      -us  stand- 

20.  Then  came  to  him  the  mother  of  Zehedee's  children — Considering  what  he 
had  been  just  speaking,  was  ever  anything  more  unreasonable  ?  Perhaps  Zebedee 
himself  was  dead,  or  was  not  a  follower  of  Christ. 

21.  In  thy  kingdom — Still  they  expected  a  temporal  kingdom. 

22.  Ye  know  not  what  is  implied  in  being  advanced  in  my  kingdom,  and  neces- 
sarily  prerequired  thereto.  All  who  share  in  my  kingdom  must  first  share  in 
my  sufferings.  Are  you  able  and  willing  to  do  this?  Both  these  expressions, 
The  cup,  the  baptism,  are  to  be  understood  of  liis  sufferings  and  death.  The  like 
ex]iressions  are  common  among  the  Jews. 

23.  But  to  sit  on  my  right  hand — Christ  applies  to  the  glories  of  heaven,  what 
his  disciples  were  so  stupid  as  to  understand  of  the  glories  of  earth.  But  he  does 
not  deny  that  this  is  his  to  give.  It  is  his  to  give  in  the  strictest  propriety,  both 
as  God,  and  as  the  Son  of  man.  He  only  asserts,  that  he  gives  it  to  none  but 
those  for  whom  it  is  originally  prepared;  namely,  those  who  endure  to  the  eri  in 
the  faith  that  worketh  by  love. 

25  Ye  know  that  the  princes  of  the  Gentiles  lord  it  over  them — And  hence  y"u 
jiiagine,  the  chief  in  my  kingdom  will  do  as  they:  but  it  will  be  quite  otherwise 

26.   Yovr  minister — That  is,  your  servant. 

30.  Bihold  two  blind  men  cried  out — St.  Mark  and  St.  Luke  mention  only  one 
jf  them,  blind  Bartimeus.  He  was  far  the  more  eminent  of  the  two,  and,  as  it 
seems,  spoke  for  both. 

3L  The  multitude  charged  them  to  hold  their  peace — And  so  they  will  all  who 
begin  to  cry  after  the  Son  of  David.  But  let  those  who  feel  their  need  of  hira 
cry  the  more ;  otherwise  they  will  come  short  of  a  cure. 

*  Mark,  x,  35  t  Chap,  xxiii,  11  X  Mark  x,  1    46;  Luke  xviii,  35 


CHAPTER  XXI  69 

ing  still,  called  them,  and  said,  What  do  ye  desire  tha.  1  should  do 
(3  for  you  ?  They  say  to  him.  Lord,  that  our  eyes  may  be  opened. 
34  So  Jesus,  moved  with  tender  compassion,  touched  th  sir  eyes,  and 

immediately  their  eyes  received  sight,  and  they  followed  him. 
XXI.     *  And  when  they  drew  nigh  to  Jerusalem,  and  came  to  Beth- 

2  phage,  at  the  mount  of  Olives,  then  sent  Jesus  two  disciples.  Saying 
to  them.  Go  into  the  village  over  against  you,  and  straightway  ye 
shall  find  an  ass  tied  and  a  colt  with  her ;  loose  and  bring  them 

3  to  me.     And  if  any  man  say  aught  to  you,  say,  The  Lord  hath 

4  need  of  them  :  and  he  will  send  them  immediately  This  was  done 
that  it  might  be  fulfilled  which  was  spoken  by  the  prophet,  saying, 

5  t  Tell  ye  the  daughter  of  Sion,  Behold  thy  King  cometh  to  thee 

6  meek  and  sitting  on  an  ass,  even  a  colt  the  foal  of  an  ass.     And 

7  the  disciples  went  and  did  as  Jesus  had  commanded  them,  And 
brought  the  ass  and  the  colt,  and  put  on  them  their  clothes  and  set 

8  hi/n  thereon  :  And  a  very  great  multitude  spread  their  garments  in 
the  way  ;  and  others  cut  down  branches  from  the  trees  and  strewed 

9  them  in  the  way.  And  the  multitudes  that  went  before  and  that 
followed  after  cried,  saying,  Hosanna  to  the  Son  of  David  ;  blessed 
in  the  name  of  the  Lord  is  he  that  cometh  :  Hosanna  in  the  highest. 

10  And  as  he  came  into  Jerusalem,  all  the  city  was  in  a  commotion, 

1 1  saying,  Who  is  this  ?    And  the  multitude  said.  This  is  Jesus,  the 
prophet  from  Nazareth  of  Galilee. 

12  I  And  Jesus  went  into  the  temple,  and  cast  out  all  that  sold  and 

XXI.  5.  The  daughter  of  Sion — That  is,  the  inhabitants  of  Jerusalem  :  the 
first  words  of  the  passage  are  cited  from  Isa.  Ixii,  11  ;  the  rest  from  Zech.  ix,  9. 
Tlie  ancient  Jewish  doctors  were  wont  to  apply  these  prophecies  to  the  Messiah. 
On  an  ass — The  Prince  of  Peace  did  not  take  a  horse,  a  warlike  animal.  But  he 
will  ride  on  that  by  and  by,  Rev.  xix,  11.  In  the  patriarclial  ages,  illustrious 
persons  thought  it  no  disgrace  to  make  use  of  this  animal :  but  it  by  no  means 
appears,  that  this  opinion  prevailed,  or  this  custom  continued,  till  the  reign  of 
Tiberias.  Was  it  a  mean  attitude  wherein  our  Lord  then  appeared  ?  Mean  even 
to  contempt!  I  grant  it :  I  glory  in  it:  it  is  for  the  comfort  of  my  soul ;  for  the 
honour  of  hie  humility,  and  for  the  utter  confusion  of  all  worldly  pomp  and 
grandeur. 

7.  They  set  him  thereon — That  is,  on  the  clothes. 

8.  A  great  multitude  spread  their  garments  in  the  way — A  custom  which  was 
•jsual  at  the  creation  of  a  king,  2  Kings  ix,  13. 

9.  The  multitudes  cried,  saying — Probably  from  a  Divine  impulse  ;  for  certainly 
most  of  them  understood  not  the  words  they  uttered.  Hosanna — (Lord  save  us 
was  a  solemn  word  in  frequent  use  among  the  Jews.  The  meaning  is,  "  We 
sing  hosanna  to  the  Son  of  David.  Blessed  is  he,  the  Messiali,  of  the  Lord. 
Save.  Tliou  that  art  in  the  highest  heavens."  Our  Lord  restrained  all  public 
tokens  of  honour  from  the  people  till  now,  lest  the  envy  of  his  enemies  should 
intoiTupt  his  preaching  before  the  time.  But  this  reason  now  ceasing,  he 
siitFered  their  acclamations,  that  they  might  be  a  public  testimony  against  their 
<vir,kedness,  who  in  four  or  five  days  after  cried  out,  Crucify  him,  crucify  him. 
The  expressions  recorded  by  the  other  evangelists  are  somewhat  different  from 
these  :  but  all  of  them  were  undoubtedly  used  by  some  or  others  of  the  multitude. 

11 .  This  is  Jesus  from  Nazareth — What  a  stumbling  block  was  this  !  If  he  was 
ol  Nazareth,  he  could  not  be  the  Messiah.  But  they  who  earnestly  desired  to 
know  the  truth  would  not  stumble  thereat :  for  upon  inquiry  (which  such  would 
not  fail  to  make)  they  would  find,  he  was  not  of  Nazareth,  but  Bethlehem. 

12.  He  cast  out  all  that  sold  and  bought — Doves  and  oien  for  sacrifice.     He 

•  Mark  xi,  1  ,  Luke  xix,  29  ;  John  xii,  12.         t  Zech.  ix,  9.         t  Mark  xi,  11,  15; 
Luke  xix,  45. 


70  ST.  MATTHEW. 

bought  ill  the  temple,  and  overthrew  the  tables  of  the  mone}  cnan> 

13  gers,  and  the  seats  of  them  that  were  selling  doves;  And  saith  to 
them,  It  is  written,  *  My  house  shall  be  called  the  house  of  pi-ayer, 

14  but  ye  have  made  it  a  den  of  thieves.     And   the  blind   and  lame 

15  came  to  him  in  the  temple,  and  he  healed  them.  But  the  chief 
priests  and  the  scribes,  seeing  the  wonders  that  he  did,  and  the 
children  crying  in  the  temple  saying,  Hosanna  to  the  Son  of  David, 

16  were  sore  displeased.  And  said  to  him,  Hearest  thou  what  these  say? 
And  Jesus  saith  to  them,  Yea;  have  ye  never  read,  f  Out  of  ihe 

17  mouth  of  babes  and  sucklings  thou  hast  perfected  praise?  |  And 
leaving  them  he  went  out  of  the  city  to  Bethany,  and  lodged  there. 

lb       Now  in  the  morning,  as  he  was  returning  to  the  city,  he  hungered. 

19  And  seenig  a  fig  tree  in  the  way,  he  came  to  it,  and  found  nothing 
thereon  but  leaves  only.  And  he  saith  to  it.  Let  no  fruit  grow  on 
thee  henceforward  for  ever.     And  presently  the  fig  tree  withered 

2,0  away.     And  the  disciples  seeing  it  marvelled,  saying.  How  soon 

21  is  the  fig  tree  withered  away  ?  Jesus  answering  said  to  them, 
^  Verily  I  say  t9  you,  if  ye  have  faith  and  doubt  not,  ye  shall  not 
only  do  this  mirjacle  of  the  fig  tree,  but  also  if  ye  say  to  this  moun- 
tain. Be  thou  lifted  up,  and  be  thou  cast  into  the  sea ;  it  shall  be 

22  done.  And  all  things  whatsoever  ye  shall  ask  in  prayer,  believing, 
ye  shall  receive. 

23  II  And  when  he  came  into  the  temple,  the  chief  priests  and  the 
elders  of  the  people  came  to  him  as  he  was  teaching,  and  said,  By 
what  authority  dost  thou  these  things  ?    and  who  gave  thee  this 

24  authority  1    And  Jesus  answering  said  to  them,  I  will  also  ask  you 


had  cast  them  out  three  years  before,  John  ii,  14 ;  bidding  them  not  make  that 
house  a  house  of  merchandise.  Upon  the  repetition  of  the  offence,  he  used  sharper 
words.  In  the  temple — That  is,  in  the  outer  court  of  it,  where  the  Gentiles 
used  to  worship.  The  money  changers — The  exchangers  of  foreign  money  into 
current  coin,  which  those  who  came  from  distant  parts  might  want  to  offer  for 
the  service  of  the  temple. 

13.  A  den  of  thieves — A  proverbial  expression,  for  a  harbour  of  wicked  mer 

20.  The  disciples  seeing  it — As  they  went  by,  the  next  day. 

21.  Jesus  answering,  said.  If  ye  have  faith — Whence  we  may  learn,  that  one 
great  end  of  our  Lord  in  this  miracle  was  to  confirm  and  increase  their  faith : 
another  was,  to  warn  them  against  unfruitfulness. 

23.  When  he  was  come  into  the  temple,  the  chief  priests  came — Wlio  thought  he 
liolated  their  riglit :  and  the  elders  of  the  people — Probably,  members  of  the 
sanhedrim,  to  whom  that  title  most  properly  belonged :  which  is  the  more 
probable,  as  they  were  the  persons  under  whose  cognizance  the  late  action  of 
Christ,  in  purging  the  temple,  would  naturally  fall  These,  with  the  chief 
priests,  seem  purposely  to  have  appeared  in  a  considerable  company,  to  give  the 
more  weight  to  what  they  said,  and  if  need  were,  to  bear  a  united  testimony 
against  him.  As  he  was  teaching — Which  also  they  supposed  he  had  no 
authority  to  do,  being  neither  priest,  nor  Levite,  nor  scribe.  Some  of  the  pn'jgts 
(though  not  as  priests)  and  all  the  scribes  were  authorized  teachers.  By  what 
authority  dost  thou  these  things — Publicly  teach  the  people  1  And  drive  out  thcsae 
who  had  our  commission  to  traffic  in  the  outer  court  ? 

24.  /  will  ask  you  one  thing — Who  have  asked  me  many  :  The  baptis7n,  that  is, 
the  whole  ministry  of  John,  was  it  from  heaven  or  from  men  ? — By  what  authority 
did  he  act  and  teach  ?  Did  man  or  God  give  him  that  authority  ?  Was  it  noi 
God  ?  But  if  80,  the  consequence  was  clear.  For  John  testified  that  Jesus  was 
.he  Christ. 

•  Ua.  iTi,  7 ;  Jer  vii,  11.        t  Psalm  viii,  2.        %  Mark  xi,  11,  12         ^  Chap,  xvii,  20 
I!  Luke  XX.  1  ;  Mark  xi,  27. 


CHAPTER  XXI.  7i 

one  thing,    which    if  ye    tell  me,  I    will    likowise  tell    you    by 

25  what  authority  I  do  these  tilings.  The  baptism  of  John,  whence 
was  it  1  from  heaven  or  from  men  ?  And  they  reasoned  among 
themselves,  saying,  If  we   say  from    heaven,  he   will   say,  Why 

26  then  did  ye   not   believe  him?    But   if  we  say  of  men,  we   feai 

27  the  multitude ;  for  all  hold  John  as  a  prophet.  And  they  answer- 
ing said  to  Jesus,  We  cannot  tell.     And  he  said  to  them.  Neither 

26  tell  I  you  by  what  authority  I  do  these   things.     But  what  think 

you  1    A   man  had   two   sons ;    and  coming  to   the  first,  he  said 

?.£   Son,  go  to  work   to-day   in  my  vineyard.     He  answering  said,  1 

30  will  not ;  but  afterward  repenting  he  went.  And  coming  to  the 
other  he  said  likewise.     And  he  answered,  I  go,  sir  :  but  went 

31  not.  Which  of  the  two  did  the  will  of  his  father?  They  say  to 
him.  The  first.  Jesus  saith  to  them.  Verily  I  say  to  you,  the  pub- 
licans and  the   harlots  go  into  the  kingdom  of  God  before  you 

32  For  John  came  to  you  in  a  way  of  righteousness,  and  ye  believed 
him  not ;  but  the  publicans  and  the  harlots  believed  him.  And 
ye  seeing  it,  repented  not  afterward,  that  ye  might  believe   him. 

33  *  Hear  another  parable.  There  was  a  certain  householder,  who 
planted  a  vineyard,  and  hedged  it  round  about,  and  digged  a  wine 
press  in  it,  and  built  a  tower,  and  let  it  out  to  husbandmen,   and 

34  went  into  a  far  country.  And  when  the  season  of  fruit  drew 
near,  he  sent  his  servants  to  the  husbandmen  to  receive  the  fruits 

35  of  it.     And  the  husbandmen  taking  his  servants  beat  one,  and  killed 

36  another,  and  stoned  another.     Again  he  sent  other  servants  more 

37  than  the  former ;  and  they  did  to  them  in  like  manner.  Last  of 
all  he  sent  to  them  his  son,  saying.  They  will  reverence  my  son. 

38  But  the  husbandmen  seeing  the  son,  said  among  themselves, 
This  IS  the  heir  ;  come,  let  us  kill  him  and  take  possession  of  his 

39  inheritance.     And  taking  him  they  cast  htm  out  of  the  vineyard 

40  and  slew  him.     When  therefore  the  lord  of  the  vineyard  cometh, 

41  what  will  he  do  to  those  husbandmen  ?  They  say  to  him,  He  will 
miserably  destroy  those  wicked  men,  and  will  let  out  the  vineyard 


25.  Why  did  ye  not  believe  him — Testifying  this. 

27.  Neither  tell  I  you — Not  again,  in  express  terms :  he  had  often  told  them 
before,  and  they  would  not  believe  him. 

30.  He  answered,  I  go,  sir:  but  went  not — Jast  so  did  the  scribes  and  Phari- 
sees  :  they  professed  the  greatest  readiness  and  zeal  in  the  service  of  God  :  but 
it  was  bare  profession,  contradicted  by  all  their  actions. 

32.  John  came  in  a  way  of  righteousness — Walking  in  it,  as  well  as  teaching 
it.  The  publicans  and  harlots — The  most  notorious  sinners  were  reformed,  though 
at  first  they  said,  /  will  not.  And  ye  seeing  the  amazing  change  which  wa« 
wrought  in  them,  though  at  first  ye  said,  I  go,  sir,  repented  not  afterward — Wei'i 
ao  more  convinced  than  before.     O  how  is  this  scripture  fulfilled  at  this  day ! 

33.  A  certain  householder  planted  a  vineyard — God  planted  the  Church  ij 
Canaan  ;  and  hedged  it  round  about — First  with  the  law,  then  with  his  peculiar 
providence  :  and  digged  a  wine  press — Perhaps  it  may  mean  Jerusalem  :  and  built 
a  toiszr — The  temple:  and  went  into  afar  country — That  is,  left  the  keepers  of 
bis  vineyard,  in  some  measure,  to  behave  as  they  should  see  good. 

34.  He  sent  his  servants — His  extraordinary  messengers,  the  prophets:  to  tht 
husbandmen — The  ordinary  preachers  or  ministers  of  the  Jews. 

41.   They  say — Perhaps  some  of  the  by-standers,  not  the  chief  priests  or  Ph   • 
sesB ;  who,  as  St.  Luke  relates,  said,  God  forbid,  Luke  xx,  16. 
•  Ma-'i  xii,  1  ;  Luke  xx,  9. 


72  ST.  MATTHEW. 

lo  other  husbandmen,  who    will    render  him    the    fruits    in  then 
42  seasons.     Jesus  saith  to  them,  Have  you  never  read  in  the  Scrip- 
tures, *  The  stone  which  the  builders  rejected  is  becme  the  liead 
of  the  corner  ?    This  is  the  Lord's  doing,  and  it  is  marvellous  in  our 
13  eyes.     Therefore  I  say  to  you,  The  kingdom  of  God  shall  be  taken 
from  you,  and  given  to  a  nation  bringing  forth  the  fruits  there  of. 
44   t  And  whosoever  shall  fall  on  this  stone  shall  be  broken  :  but  on 
15   whomsoever  it  shall  fall,  it  will  grind  him  to  powder.     And  the 
chief  priests  and  the  Pharisees  hearing  his  parables,  knew  he  spoke 
46  of  them.     But  when  they  sought  to  apprehend  him,  they  feared  the 

multitude,  because  they  took  him  for  a  prophet. 
K^XII.     And  Jesus  answering,  spake  to  them  again  in  parables,  say 

2  ing.  The  kingdom  of  heaven  is  like  a  king,  who  made  a  marriage 

3  feast  for  his   son.     And  sent  forth  his  servant;i  to  call  them  that 

4  were  invited,  to  the  marriage  ;  but  thev  would  not  come.  Again 
he  sent  forth  other  servants,  saying,  Tell  them  who  were  invited, 
behold  I  have  prepared  my  dinner,  my  oxen  and  fatlings  are  killed, 

5  and  all  things  are  ready :   come  to  the  marriage.     But  they  slight- 

6  ing  it,  went  one  to  his  farm,  another  to  his  merchandise.  And 
the  rest  laying  hold  on  his  servants,  treated  them  shamefully  and 

7  slew  them.     And  the  king  hearing  it  was  wroth,  and  sending  forth 

8  his  troops,  destroyed  those  murderers  and  burnt  their  city.  Then 
saith  he  to  his  servants.  The  marriage  feast  is  prepared,  but  they 

9  who  were  invited  were  not  worthy.  Go  ye  therefore  into  the 
highways,  and  invite  whomsoever  ye  find  to  the  wedding  banquet. 

10  So  those  servants  going  out  into  the  ways,  gathered  together  all 
whomsoever  they  found,  both  bad  and  good.     And  the  feast  was 

11  abundantly  supplied  with  guests.     But  the  king  coming  in  to  see 

42.  The  builders — The  scribes  and  priests,  whose  office  it  was  to  build  up  the 
Church.  Is  become  the  head  of  the  corner — Or  the  chief  corner  stone  :  he  is 
become  the  foundation  of  the  Church,  on  which  the  whole  building  rests,  and  is 
the  principal  cornerstone,  for  uniting  the  Gentiles  to  it,  as  the  chief  corner  stone 
of  a  house  supports  and  links  its  two  sides  together. 

43.  Therefore — Because  ye  reject  this  corner  stone.  The  kingdom  of  God — 
That  is,  the  Gospel. 

44.  Whosoever  shall  fall  on  this  stone  shall  be  broken — Stumblers  at  Christ 
shall  even  then  receive  much  hurt.  He  is  said  to  fall  on  this  stone,  who  hear? 
the  Gospel  and  does  not  believe.  But  on  whomsoever  it  shall  fall — In  vengeance 
it  will  utterly  destroy  him.     It  will  fall  on  every  unbeliever,  when  Christ  cornet! 

n  the  clouds  of  heaven. 

XXII    1.  Jesus  answering,  spake — That  is,  spake  with  reference  to'whai  lif 
ust  past. 

2.  A  king,  who  made   a  marriage  feast  for  his  son — So  did  God,   ^hen    b«. 
ought  his  first-begotten  into  the  world. 

3.  Fhem  that  were  invited — Namely,  the  Jews. 

4.  Fatlings — Fatted  beasts  and  fowls. 

5.  One  to  his  farm,  another  to  his  merchandise — One  must  mind  what  he  has  ; 
another,  gain  what  he  wants.     How  many  perish  by  misusing  lawful  things ! 

7.  The  king  sending  forth  his  troops — The  Roman  armies  employed  of  God 
for  that  purpose.     Destroyed  those  murderers — Primarily  the  Jews. 

9,  Go  into  the  highways — The  word  properly  signifies,  the  by-ways,  or  tomingi 
of  the  road. 

.0.   They  gathered  all — By  preaching  every  where. 

11.   The  guests — The  members  of  the  visible  Church. 

*  Psalm  cxviii,  22.         t  Luke  xx   18 


CHAPTER  XXII  73 

the  guests,  saw  there  a  man  who  had  not  on  a  wedding  garment , 
2  and  saith  to  him,  Friend,  how  camebt  thou  in  hither,  not  having 

13  a  wedding  garment  ?  And  he  was  speechless.  Then  said  the  king 
to  his  servants,  Bind  him  hand  and  foot,  and  take  him  away,  and 
cast  him  into  tile  outer  darkness :  there  shall  be  the  weeping  and 

14  the  gnashing  of  teeth.     *  For  many  are  called,  but  few  chosen. 

15  "}  Then    went    the    Pharisees    and    consulted    together    how  to 

16  ensnare  him  in  his  talk.  And  they  send  to  him  their  disciples  with 
the  Herodians,  saying.  Master,  we  know  tliat  thou  art  true,  and 
teachest  the  way  of  God  in  truth  ;  neither  carest  thou  for  any  man  ; 

17  for  thou  regardest  not  the  person  of  men.  Tell  us  therefore, 
w  hat  thinkest  thou  ?    Is  it  lawful  to  give  tribute  to  Cesar,  or  not  ■? 

18  But  Jesus  knowing  their  wickedness,  said,  Why  tempt  ye  me,  ye 

19  hypocrites?    Show  me  the  tribute  money.     And  they  brought  to 

20  him  a  penny.     He  said  to  them.  Whose  is  this  image  and  super- 

21  scription  ?  They  say  to  him,  Cesar's.  Then  said  he  to  them.  Ren- 
der therefore  to  Cesar  the  things  that  are  Cesar's,  and  to  God  the 

22  things  that  are  God's.  And  hearing  it  they  marvelled.  And  they 
left  him  and  went  away. 

23  ;j:  The  same  day  came  the  Sadducees,  who  say  there  is  no  resur- 

24  rection,  and  asked  him,  saying,  Master,  Moses  said,  ^  If  a  man 
die  having  no  children,  his  brother  shall  marry  his  wife  and  raise 

25  up  issue  to  his  brother.  Now  there  were  with  us  seven  brethren  • 
and  the  first  having  married  a  wife  died,  and  having  no  issue,  left 

2fi  his  wife  to  his  brother.     Likewise  the  second  also,  and  the  third 

27  unto  the  seventh.     Last  of  all  the  woman  died  also.     Therefore  iti 

28  the  resurrection,  whose  wife  shall  she  be  of  the  seven?    For  they 

29  all  had  her.     Jesus  answering  said  to  them,  Ye  err,  not  knowmg 

12.  A  wedding  garment — The  righteousness  of  Christ,  first  imputed,  then  im- 
planted.  It  may  easily  be  observed,  this  has  no  relation  to  the  Lord's  Supper, 
but  to  God's  proceeding  at  the  last  day. 

14.  Many  are  called;  few  chosen — Many  hear;  few  believe.  Yea,  many  are 
members  of  the  visible,  but  few  of  the  invisible  Church. 

IG.  TIte  Herodians  were  a  set  of  men  peculiarly  attached  to  Herod,  and  con- 
seauently  zealous  for  the  interest  of  tlie  Roman  government,  which  was  tlie  main 
support  of  the  dignity  and  royalty  of  his  family.  Thou  regardest  not  the  person 
of  men — Thou  fivourest  no  man  for  his  riches  or  greatness. 

17.  Is  it  lawful  to  give  tribute  to  Cesar  ? — If  he  had  said,  Yes,  the  Pharisees 
would  have  accused  him  to  the  people,  as  a  betrayer  of  the  liberties  of  his  coun- 
try. If  he  had  said.  No,  the  Herodians  v/ould  have  accused  him  to  the  Roman 
governor. 

18.  Ye  hypocrites — Pretending  a  scruple  of  conscience. 

20.  The  tributi  money — A  Roman  coin,  stamped  with  the  head  of  Cesar,  which 
was  usually  paid  in  tribute. 

21.  They  say  to  him,  Cesar's — Plainly  acknowledging,  by  their  having  received 
his  coin,  that  tliey  were  under  his  government.  And  indeed  this  is  a  stand-ng 
rale.  The  current  coin  of  every  nation  shows  who  is  the  supreme  governor  of 
it  Rendei  therefore,  ye  Pharisees,  to  Cesar  the  things  which  ye  yourselvet 
acknowledge  to  be  Cesar's :  and,  ye  Herodians,  while  ye  are  zealous  for  Cesar, 
see  tna*.  ye  render  to  God  the  things  that  are  God's. 

25.  Now  there  were  with  us  seven  brethren — Tliis  story  seems  to  have  been  a 
kind  of  common-place  objection,  which  no  doubt  they  brought  upon  all  occasicrs 

29.   Ye  err,  not  knoicing  the  Scriptures — Which  plainly  assert  a  resurrection 
Nor  the  power  of  God — Which  is  well  able  to  effect  it.     How  many  errors  flow 
from  the  same  source  ? 
♦  Chap.  XX,  16.        t  Mark  xii,  13 ;  Luke  xx,  20.         t  Mark  xii,  18.        ^  Deut  xxr,  5. 


74  ST.  MATTHEW. 

30  the  Scriptures,  nor  the  power  of  God.     For  in  the  resurrection 
they  neither  marry  nor  are  given  in  marriage,  but  are  as  the  angela 

31  of  God  in  heaven.     But  touching  the  resurrection  of  the  dead,  have 

32  ye  not  read  that  which  was  spoken  to  you  by  God,  saying,  *I  am 
the  God  of  Abraham,  and  the  God  of  Isaac,  and  tlie  God  of  Jacob 

"id  He  is  not  a  God  of  the  dead,  but  of  the  living.     And  the  multitude 

hearing  it,  were  astonished  at  his  doctrine. 
31       t  But  the  Pharisees  having  heard  that  he  had  silenced  the  Sud 
)5  ducees,  were  gathered  together      And  one  of  them,  a  scribe,  asked 

36  him  a  question,  trying  him  and  saying.  Master,  which  is  the  great 

37  commandment  in  the  law  ?  Jesus  said  to  him,  ^  Thou  shalt  love 
the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and 

38  with  all  thy  mind.     This  is  the  first  and  great  commandment.   And 

39  the  second  is  like  unto  it,  ^  Thou  shalt  love  thy  neighbour  as  thy 

40  self.     On   these   two   commandments   hang  all   the   law  and   the 
prophets. 

41  II  While  the   Pharisees     were    gathered   together,    Jesus   asked 

42  them,  saying.  What  think  ye  of  Christ  ?  Whose  son  is  he  ?    They 

43  say  to  him,  David's.     He  saith  to  them.  How  doth  David  then  by 

44  the  Spirit  call  him  Lord  ?   Saying,  **  The  Lord  said  to  my  Lord, 
Sit  thou  on  my  right  hand,  till  I  make  thine  enemies  thy  footstool. 

45  If  David  then  call  him    Lord,   how   is   he  his  son  ?     And  no  man 

46  was  able  to  answer  him  a  word  ;  neither  durst  any  from  that  day 
question  him  any  more. 

XXIII.    Then  spake  Jesus  to  the  multitudes  and  to  his  disciples,  say- 

2  ing.  The  scribes  and   Pharisees  sit  in  the  chair  of  Moses  :   All 

3  things  therefore  whatsoever  they  bid  you  observe,  observe  and  do  ; 

30.  They  are  as  the  angels — Incorruptible  and  immortal.  So  is  the  potcer  of 
God  shown  in  tliem  !    So  little  need  had  they  of  marriage  ! 

31.  Have  ye  not  read — The  Sadducees  had  a  peculiar  value  for  the  books  of 
Moses.     Out  of  these  therefore  our  Lord  argues  with  them. 

32.  /  am  the  God  of  Abraham — The  argument  runs  thus  :  God  is  not  the  God 
of  the  dead,  but  of  the  living  :  (for  that  expression,  Thy  God,  implies  both  benefit 
from  God  to  man,  and  duty  from  man  to  God)  but  he  is  the  God  of  Abraham, 
Isaac,  and  .Jacob:  therefore,  Abraham,  Isaac,  and  Jacob  are  not  dead,  but  living. 
Therefore,  the  soul  does  not  die  with  tlie  body.  So  indeed  the  Sadducees  sup. 
posed,  and  it  was  on  this  ground  that  they  denied  the  resurrection. 

33.  At  his  doctrine — At  the  clearness  and  solidity  of  his  answers. 

35.  A  scribe  asking  him  a  question,  trying  him — Not,  as  it  see)ns,  with  any  ill 
design  :  but  barely  to  make  a  farther  trial  of  that  wisdom,  which  he  had  shown 
in  silencing  tlie  Sadducees. 

43.  How  doth  David  then  by  the  Spirit — By  inspiration,  call  him  Lord  7  If  he 
be  merely  tlie  son  (or  descendant)  of  David  ?  If  he  be,  as  you  suppose,  a  mere 
man,  the  son  of  a  man  7 

44.  The  Lord  said  to  my  Lord — This  his  dominion,  to  which  David  himself 
was  subject,  shows  both  the  heavenly  majesty  of  the  king,  and  the  nature  of  hia 
kingdom.  Sit  thou  on  my  right  hand — That  is,  remain  in  the  highest  authority 
jnd  power. 

46.  Neither  durst  any  question  him  any  more — Not  by  way  of  ensnanng  cr 
tempting  him. 

XXIII.  1.  Then — Leaving  all  converse  with  his  adversaries,  whom  he  now 
left  to  the  hardness  of  their  hearts, 

2.  The  scribes  sit  in  the  chair  of  Moses — That  is,  read  and  expound  the  law  aJ 
Moses,  and  are  their  appointed  teachers. 

*  Exod.  iii,  6.         t  Mark  xii,  28  ;  Luke  x,  25.         X  Deut.  vi,  5.         ^  Lev.  xix,  19. 
II  Luke  XX,  41.         **  Psalm  ex,  1 


CHAPTER  XXIII.  7^ 

4  but  do  not  ye  after  their  works  ;  for  they  say  and  do  not.  '  F'oi 
they  bind  heavy  burdens  and  grievous  to  be  borne,  and  lay  then- 
on  men's  shoulders,  but  they  will  not  move  them  with  their  finger. 

o  t  But  all  their  works  they  do,  to  be  seen  of  men :  they  make  broad 

6  their  phylacteries,  and  enlarge  the  fringes  of  their  garments.  And 
love  the  uppermost  places  at  feasts,  and  the  chief  seats  in  the  syna- 

7  gogues,  And  salutations  in  the  markets,  and  to  be  called  by  men, 

8  Rabbi,  rabbi.     But  be  not  ye  called  rabbi ;  for  one  is  your  teacher, 

9  and  all  are  your  brethren.  And  call  no  man  your  father  on  earth ; 
( 0  for  one  is  your  Father,  who  is  in  heaven.     Neither  be  ye   called 

1 1  masters ;  for  one  is  your  Master,  even  Christ.     |  But  he  that  is 

1 2  greatest  among  you  shall  be  your  servant.  §  Whosoever  shall 
exalt  himself,  shall  be  humbled,  and  he  that  shall  humble  himself, 
shall  be  exalted. 

J  3  But  wc  tc  you,  scribes  and  Pharisees,  hypocrites  ;  for  ye  shut 
the  kingdom  of  heaven  against  men:  ye  go  not  in,  neither  suffer 

14  ye  them  that  are  entering  to  go  in.  H  Wo  to  you,  scribes  and 
Pharisees,  hypocrites  :  for  ye  devour  widows'  houses,  and  for  a 
pretence  make  long  prayers  ;  therefore  ye  shall  receive  the  greater 

15  damnation.  Wo  to  you,  scribes  and  Pharisees,  hypocrites;  for 
ye  compass  sea  and  land  to  make  one  proselyte,  and  when  he  is 
become  so,  ye  make  him  two-fold  more  the  child  of  hell  than  your- 

16  selves.     Wo  to  you,  ye  blind  guides  ;  who  say.  Whosoever  shall 

3.  All  things  therefore — Which  they  read  out  of  the  law,  and  enforce 
therefrom. 

5.  Their  phylacteries — The  Jews,  understanding  those  words  literally,  It  shall 
be  as  a  token  upon  thy  hand,  and  as  frontlets  between  thine  eyes,  Exod.  xiii,  16. 
And  thou  shalt  bind  these  words  for  a  sign  upon  thine  hand,  and  they  shall  be  as 
frontlets  between  thine  eyes,  Deut.  vi,  8 ;  u.sed  to  wear  little  scrolls  of  paper  or 
p;ircliinent,  bound  on  their  wrist  and  foreheads,  on  which  several  texts  of  Scrip, 
lure  were  writ.  These  they  supposed,  as  a  kind  of  charm,  would  preserve  them 
from  diinger.  And  hence  they  seem  to  have  been  called  phylacteries,  or  pre- 
servatives. 

The  fringes  of  their  garments — Which  God  had  enjoined  them  to  wear,  to 
remind  them  of  doing  all  tlie  commandments,  Num.  xv,  38.  These,  as  well  as 
their  phylacteries,  the  Pharisees  affected  to  wear  broader  and  larger  than 
other  men. 

8,  9,  10.  The  Jewish  rabbis  were  also  called /a<Aer  and  master,  by  their  several 
disciples,  whom  they  required,  1.  To  believe  implicitly  what  they  affirmed,  with- 
out  asking  any  fartlier  reason ;  2.  To  obey  implicitly  what  they  enjo-ned,  with, 
out  seeking  f  irther  authority.  Our  Lord,  therefore,  by  forbidding  us  either  to 
give  or  receive  the  title  of  rahbi,  master,  or  father,  forbids  us  either  to  receive 
any  such  reverence,  or  to  pay  any  sucli  to  any  but  God. 

12.  Whosoever  shall  exalt  himself  shall  be  humbled,  and  he  that  shall  humbu 
himself  shall  be  exalted — It  is  observable  that  no  one  sentence  of  our  Lord's  is  so 
often  repeated  as  this  :  it  occurs,  with  scarce  any  variation,  at  least  ten  times  in 
the  evangelists. 

13.  Wo  to  you — Our  Lord  pronounced  eight  blessings  upon  the  mount :  ho 
pronounces  eight  woes  here ;  not  as  imprecations,  but  solemn,  compassionate 
declarations  of  the  misery,  which  these  stubborn  sinners  were  bringing  upon 
themselves.  Ye  go  not  in — For  ye  are  not  poor  in  spirit ;  and  ye  hinder  those 
that  would  be  so. 

16.  Wo  to  you,  ye  blind  guides — Before  he  had  styled  them  hypocrites,  from 
their  personal  character:  now  he  gives  them  another  title,  respecting  theii 
influence  upon  others.     Both  these  appellations  are  severely  put  together  in  th« 

♦  Luke  XV,  46.         +  Mark  xii,  38.        t  Chap,  xx,  26         ()  Luke  xiv,  11  ;  xviu   H. 
II  Mark  xii,  40  ;  Luke  xx,  47. 


76  ST.  MATTHEW 

swear  by  the  temple,  it  is  nothing;  but  whosoever  shaii  -swear  by 

17  the  gold  of  the  temple  he  is  bound.  Ye  fools  and  blind  :  for  which 
is  greater,   the   gold,  or  the   temple   that    sanctifioth   the    gold  ? 

18  And  whosoever  shall  swear  by  the  altar,  ye  say,  it  is  nothing  •   but 

19  whosoever  shall  swear  by  the  gift  that  is  upon  it,  is  bound.  Ye 
fools  and  blind  ;  for  which  is  greater,  the  gift^  or  the  altar  tnal 

20  sanctifieth  the  gift  ?  He  therefore  that  sweareth  by  the  altar,  sweareth 

21  by  it  and  by  all  things  thereon.     And  he  that  sweareth  by  the  tern- 

22  pie.  sweareth  by  it  and  by  him  that  dwelleth  therein.  And  je 
that  sweareth  by  heaven,  sweareth  by  the  throne  of  God,  and  by 

23  him  that  silteth  thereon.  Wo  to  you,  scribes  and  Pharisees,  hypo- 
crites ;  for  ye  pay  tithe  of  mint,  and  anise,  and  cummin,  and  have 
neglected  the  weightier  matters  of  the  law,  judgment,  mercy,  and 
faith :  these  ought  ye  to  have  done,  and  not  to  have  neglected  the 

24  others.     Ye    blind  guides,  who  strain  out  a  gnat,  and   swallow  a 

25  camel.  Wo  to  you,  scribes  and  Pharisees,  hypocrites ;  for  ye 
cleanse  the  outside  of  the  cup  and  the  dish ;  but  within  they  are 

26  full  of  rapine  and  intemperance.  Thou  blind  Pharisee,  cleanse  first 
the  inside  of  the  cup  and  of  the  dish,  that  the  outside  of  them  may 

27  be  clean  also.  Wo  to  you,  scribes  and  Pharisees,  hypocrites ;  for 
ye  are  like  whited  sepulclires,  which  outwardly  indeed  appear  beau- 
tiful, but  within  are  full  of  dead  men's  bones  and  of  all  uncleanness. 

28  So  ye  likewise  outwardly  appear  righteoiis  to  men  ;  but  within  are 

29  full  of  hypocrisy  and  iniquity.  Wo  to  you,  scribes  and  Pharisees 
hypocrites ;  for  ye  build  the  tombs  of  the  prophets,  and  adorn  the 

30  sepulchres  of  the  righteous,  and  say.  If  we  had  been  in  the  days 
of  our  fathers,  we  would  not  have  been  partakers  with  them  in  the 

31  blood  of  the  prophets.     Wherefore  ye  testify  against  yourselves, 

23d  and  25th  verses ;  and  this  severity  rises  to  the  height  in  the  33d  verse.     Thf 
gold  of  the  temple — The  treasure  kept  there.     He  is  bound — To  keep  his  oath. 

20.  He  that  sweareth  by  the  altar,  sweareth  by  it,  and  by  all  things  thereon — Not 
only  by  the  gift,  but  by  the  holy  fire,  and  the  sacrifice  ;  and  above  all,  by  that 
God  to  whom  they  belong ;  inasmuch  as  every  oath  by  a  creature  is  an  implicit 
appeal  to  God. 

23.  Judgment — That  is,  justice  :  Faith — The  word  here  means  fidelity. 

24.  Ye  blind  guides,  ivho  teach  others  to  do  as  you  do  yourselves,  to  strain  out 
a  gnat — From  the  liquor  tiiey  are  going  to  drink  I  and  swallow  a  camel — It  is 
strange,  that  glaring  false  print,  strain  at  a  gnat,  wliieh  quite  alters  the  sense, 
should  run  through  all  the  editions  of  our  English  Bibles. 

25.  Full  of  rapine  and  intejnperance — The  censure  is  double  (taking  intempe. 
ranee  in  the  vulgar  sense.)  These  miserable  men  procured  unjustly  what  they 
used  inteniperately.  No  wonder  tables  so  furnished  prove  a  snare,  as  many  fird 
by  sad  experience.  Thus  luxury  punishes  fraud  while  it  feeds  disease  with  the 
fruits  of  injustice.  But  intemperance  in  the  full  sense  takes  in  not  only  all  kiuds 
of  outward  intemperance,  particularly  in  eating  and  drinking,  but  all  intemperate 
or  immoderate  desires,  whether  of  honour,  gain,  or  sensual  pleasure. 

26  Ye  build  the  tombs  of  the  prophets — And  that  is  all,  for  ye  neither  observe 
hoir  sayings,  nor  imitate  their  actions. 

30  We  would  not  have  been  partakers — So  ye  make  fair  professions,  as  did 
/oar  fathers. 

31.  Wherefore  ye  testify  against  yourselves — By  your  smootn  words  as  well  afc 
devilish  actions  :  that  ye  are  tho  genuine  sons  of  them  who  killed  the  prophets  of 
their  own  times,  while  they  professed  the  utmost  veneration  for  those  of 
past  ages. 

From  the  3d  to  the  30th  verse  is  exposed  every  thing  that  commonly  passes 
jn   the  world  for   religion,  whereby   the  pretenders   to  it  keep  both  theniselve 


CHAPTER  XXIII.  77 

32  that  ye  are  the  sons  of  them  who  killed  the  prophets.     Fill  ye  uf 

33  then  the  measure  of  your  fathers.    Ye  serpents,  ye  brood  of  vipers 
J4  how  can  ye  escape  the  damnation  of  hell  ?     *  Wherefore  behold  I 

send  to  you  prophets,  and  wise  men,  and  scribes ;  and  soine  of  them 
ye  will  kill  and  crucify,  and  some  of  them  ye  will  scourge  in  your 

S5  synagogues,  and  persecute  from  city  to  city  :  That  upon  you  may 
come  all  the  righteous  blood  shed  on  the  earth,  from  the  blood  of 
Abel  the  righteous,  to  the  blood  of  Zechariah  the  son  of  Barachiah, 

16  whom  ye  slew  between  the  temple  and  the  altar.     Verily  I  say  to 

37  you,  all  these  things  shall  come  upon  this  generation,  f  O  Jeru- 
salem, Jerusalem,  that  killest  the  prophets,  and  stonest  them  who 
were  sent  unto  thee,  how  often  would  1  have  gathered  thy  children 
together  even  as  a   bird  gathereth  her  young  under  her  wings ; 

38  and  ye  would  not  I     Behold  your  house  is  left  unto  you  desolate. 

39  For  I  say  to  you,  ye  shall  not  see  me  from  this  time,  till  ye  say 
Blessed  is  he  that  cometh  in  the  name  of  the  Lord. 

and  others  from  entering  into  the  kingdom  of  God ;  from  attaining,  oi 
even  seeking  after  those  tempers,  in  which  alone  true  Christianity  consists.  As, 
1.  Punciuahty  in  attending  on  public  and  private  prayer,  ver.  4-14.  2.  Zeal  to 
make  proselytes  to  our  opinion  or  communion,  though  they  have  less  of  the 
(ipirit  of  religion  than  before,  ver.  15.  3.  A  superstitious  reverence  for  conse. 
fraled  places  or  things,  without  any  for  Him  to  whom  they  are  consecrated, 
•■»■  16-22.  4.  A  scrupulous  exactness  in  little  observances,  tiiough  with  the 
uci{leci  of  justice,  mercy,  and  faith,  ver.  23,  24.  5.  A  nice  cautiousness  to 
f  canse  the  outward  behaviour,  but  without  any  regard  to  inward  purity,  ver. 
2.5,  26.  6.  A  specious  face  of  virtue  and  piety,  covering  the  deepest  hypocrisy 
and  villany,  ver.  27,  28.  7.  A  professed  veneration  for  all  good  men,  except 
those  among  whom  they  live. 

32.  Fill  ye  up — A  word  of  permission,  not  of  command :  as  if  he  had  said,  I 
contend  with  you  no  longer :  I  leave  you  to  yourselves :  you  have  conquered : 
now  ye  may  follow  the  devices  of  your  own  hearts.  The  measure  of  your  fathers 
— Wickedness :  ye  may  now  be  as  wicked  as  they. 

33.  Ye  serpents — Our  Lord  having  now  lost  all  hope  of  reclaiming  these,  speaks 
so  as  to  affright  otliers  from  the  like  sins. 

34.  Wherefore — That  it  may  appear  you  are  the  ti-ue  children  of  those  murder, 
ers,  and  have  a  right  to  have  their  iniquities  visited  on  you  :  Behold,  I  send — Is 
not  this  speaking  as  one  having  authority  ?  Prophets — Men  with  supernatural 
credentials  :  Wise  men — Such  as  have  both  natural  abilities  and  experience  ;  and 
scribes— -^Men  of  learning  :  but  all  will  not  avail. 

3.5.  That  upon  you  may  come — The  consequence  of  which  will  be,  that  upcn 
you  will  come  the  vengeance  of  all  the  righteous  blood  shed  on  the  earth — 
Zechariah  the  son  of  Barachiah — Termed  Jehoiada,  2  Chron.  xxiv,  20,  where 
the  story  is  related:  Ye  slew — Ye  make  that  murder  also  of  your  fithers  your 
own,  by  imitating  it:  Between  the  temple — That  is,  the  inner  temple,  and  the 
altar — Which  stood  in  the  outer  court.  Our  Lord  seems  to  refer  to  this 
instance,  rather  than  any  other,  because  he  was  the  last  of  the  prophets  en 
record  that  were  slain  by  the  Jews  for  reproving  their  wickedness ;  and  because 
God's  requiring  this  blood  as  well  as  that  of  Abel,  is  particularly  taken  notic?  of 
in  Scripture. 

38.  Behold  your  house — The  temple,  which  is  now  your  house,  not  God's: 
Is  left  unto  you — Our  Lord  spake  this  as  he  was  going  cut  of  it  f  <  the  last 
time  :  Desolate — Forsaken  of  God  and  his  Christ,  and  sentenced  to  utter 
destruction. 

39.  Ye — Jews  in  general;  men  of  Jerusalem  in  particular:  shall  not  see  me 
from  this  time — Which  includes  tiie  short  space  till  his  death,  till,  after  a  long 
interval  of  desolation  and  misery,  ye  say,  Blessed  is  he  that  cometh  in  the  name  of 

*  Luke  xi,  49.         t  Luke  xjii,  34. 


78  ST.  MATTHEW. 

XX[V,  'And  Jesus  going  out  of  the  temple  departed:  and  his 
disciples  came  to  hun  to  show  him  the  buildings  of  the  temple 

2  And  Jesus  said  to  them,  Do  ye  see  all  these  things  ?  Verily  I  sav 
to   you,   There   shall   not  be   left  here   one   stone  upon   another, 

T  which  shall  not  be  thrown  down.  And  as  he  sat  on  the  mount  of 
Olives,  his  disciples  came  to  him  privately,  saying.  Tell  ui' 
when  shall  these  things  be  ?   And  what  shall  be  the  sign  of  thj 

4  coming,  and  of  the  end  of  the  world  ?     And  Jesus  answering  said 

5  Take  heed  that  no  man  deceive  you.  For  many  w:Jl  come  '.:\ 
my    name,    saying,    I   am    the    Christ,    and    will    deceive    many. 

5  And  ye  shall  hear  of  wars  and  rumours  of  wars  ;  see  that  ye 
be  not  troubled :   for  all  these  things  must  come  to  pass :  but  the 

7  end  is  not  yet.  For  nation  shall  rise  against  nation,  and  kingdom 
against  kingdom ;  and  there  shall  be  famines  and  pestilences  and 

8  earthquakes   in   divers   places  :    All  these   are  the   beginning  of 

9  sorrows,  t  Then  will  they  deliver  you  up  to  affliction,  and 
will  kill  you ;  and  ye  shall  be  hated  of  all  nations  for  my  name's 

10  sake.      And    then   will   many   be    offended,    and   will  betray  one 

*he  Lord — Ye  receive  me  with  joyful  and  thankful  hearts.     This  also  shall  be 
iccomplished  in  its  season. 

XXIV.  2.  There  shall  not  he  left  one  stone  upon  another — This  was  most  punc- 
tually fulfilled;  for  after  the  temple  was  burnt,  Titus,  the  Roman  general,  ordered 
the  very  foundations  of  it  to  be  dug  up ;  after  which  the  ground  on  which  it  stood 
was  ploughed  up  by  Turnus  Rufiis. 

3.  As  he  sat  on  the  mount  of  Olives — Whence  they  had  a  full  view  of  the 
temple.  When  shall  these  things  he  1  And  what  shall  be  the  sign  of  thy 
coming,  and  of  the  end  of  the  world  ? — The  disciples  inquire  confusedly,  1.  Con- 
cerning the  time  of  the  destruction  of  the  temple ;  2.  Concerning  the  signs  of 
("hrist's  coming,  and  of  the  end  of  the  world,  as  if  they  imagined  these  two  wore 
the  same  thing. 

Our  Lord  answers  distinctly  concerning,  1.  The  destructioii  of  the  temple  and 
3ity,  with  the  signs  preceding,  ver.  4,  &c,  15,  &c.  2.  His  own  coming,  and  the 
end  of  the  world,  with  the  signs  thereof,  ver.  29-31.  3.  The  time  of  the  destruc- 
tion of  the  temple,  ver.  32,  &c.     4.  The  time  of  the  end  of  the  world,  ver.  36. 

4.  Take  heed  that  no  man  deceive  you — The  caution  is  more  particularly  designed 
for  the  succeeding  Christians,  whom  the  apostles  then  represented.  The  first  sign 
of  my  coming  is,  the  rise  of  false  prophets.  But  it  is  highly  probable,  many  of 
these  things  refer  to  more  important  events,  which  are  yet  to  ccme. 

5.  Many  shall  come  in  my  name — First,  false  Christs,  next,  false  prophets, 
ver.  11.  At  length,  both  together,  ver.  24.  And  indeed  never  did  so  many 
impostors  appear  in  tlie  world  as  a  few  years  before  the  destruction  of  Jerusa- 
lem  ;  undoubtetily  because  that  was  the  time  wherein  the  Jews  in  general  ex- 
pected  the  Messiah. 

6.  Wars — Near :  Rumours  of  wars — At  a  distance.  All  these  things  must 
come  to  pass — As  a  foundation  for  lasting  tranquillity.  But  the  end— -Concfvn- 
ing  which  ye  inquire,  is  not  yet — So  far  from  it,  that  this  is  but  the  heginn\.vg 
»/  sorrows. 

9.  Then  shall  they  deliver  you  up  to  affliction — As  if  ye  were  the  cause  of  all 
these  evils.  And  ye  shall  he  hated  of  all  nations — Even  of  those  who  tclerate 
all  other  sects  and  parties;  but  in  no  nation  will  the  children  of  the  devil  tolerati 
the  children  of  God. 

10.  Then  shall  many  be  offended — So  as  utterly  to  make  shipwreck  of  faith  and 
a.  pure  conscience  But  hold  ye  fast  faith,  ver.  11,  in  spite  of  false  prophets: 
love,  even  when  iniquity  and  offences  abound,  ver.  12.  And  hope,  unto  the 
end,  ver.  13.  He  that  does  so,  shall  be  snatched  out  of  the  burning.  The  love 
of  many  will  wax  cold — The  generality  of  those  who  love  God  will  (like  the 
Church  at  Ephesus,  Rev.  ii,  4,)  leave  their  first  love. 

,  *  Mark  xiii,  1 ;  Luke  xxi,  5.         t  Matt,  x,  17. 


CHAPTER  XXIV.  79 

.  1   another,  and  hate  one  another.     And  many  false  prophet  s  will  rise 

12  and  will  deceive  many.     And  because  iniquity  shall  abound,  the 
love  of  many  will  wax  cold. 

13  *  But  he  that  shall  endure  to  the  end,  the  same  shall  be  savec' 
i4   t  And  this  Gospel  of  the  kingdom  shall  be  preached  in  all  the 

world,  for  a  testimony  to  all  nations  :  and  then  shall  the  end  come 
If   I  When  therefore  ye  see  the  abomination  of  desolation  spoken  of 

by  Daniel  the  prophet  standing  in  the  holy  place,  (he  that  readeth, 
I  6  let  him  understand,)  Then  let  them  who  are  in  Judea  flee  to  the 
i  7  mountains :   Let  not  him  that  is  on  the  house  top,  come  down  to 

18  take  any  thing  out  of  his  house :  Neither  let  him  who  is  in  the 

19  field  return  back  to  take  his  clothes.     But  wo  to  them  that  are 

20  with  child,  and  to  them  that  give  suck  in  those  days.     And  pray 
ye  that  your  flight  be  not  in  the  winter,  neither  on  the  Sabbath. 

21  For  then   shall  be   great  tribulation,   such   as  was   not  from  the 

22  beginning  of  the  world  to  this  time,  nor  ever  shall  be.     And  unless 
those  days  were  shortened,  no  flesh  would  be  saved ;  but  for  the 

14.  This  Gospel  shall  be  preached  in.  all  the  world — Not  universally :  this  is 
not  done  yet :  but  in  general  tiirough  the  several  parts  of  the  world,  and  not  only 
in  Judea  And  this  was  done  by  St.  Paul  and  the  other  apostles,  before  Jerusa- 
lem was  destroyed.     And  then  shall  the  end  come — Of  the  city  and  temple. 

Josephus's  History  of  the  Jewish  War  is  the  best  commentary  on  this  chapter. 
It  is  a  wonderful  instance  of  God's  providence,  that  he,  an  eye  witness,  and  one 
who  lived  and  died  a  Jew,  should,  especially  in  so  extraordinary  a  manner,  be 
preserved,  to  transmit  to  us  a  collection  of  important  facts,  which  so  exactly 
illustrate  this  glorious  prophecy,  in  almost  every  circumstance. 

15.  When  ye  see  the  abomination  of  desolation — Daniel's  term  is,  The  ahomina 
tion  that  maketh  desolate,  chap,  xi,  31 ;  that  is,  the  standards  of  the  desolating 
legions,  on  which  they  bear  the  abominable  images  of  tlieir  idols :  Standing  in 
the  holy  place — Not  only  the  temple  and  the  mountain  on  which  it  stood,  but  the 
whole  city  of  Jerusalem,  and  several  furlongs  of  land  round  about  it,  were  ac- 
counted  holy ;  particularly  the  mount  on  which  our  Lord  now  sat,  and  on  wliich 
the  Romans  afterward  planted  their  ensigns.  He  that  readeth  let  him  understand — 
Whoever  reads  that  prophecy  of  Daniel,  let  him  deeply  consider  it. 

16.  Then  let  them  ivho  are  in  Judea  flee  to  the  mountains — So  the  Christians 
did,  and  were  preserved.  It  is  remarkable  that  after  the  Romans  under  Cestus 
Gallus  made  their  first  advances  toward  Jerusalem,  they  suddenly  withdrew 
again,  in  a  most  unexpected  and  indeed  impolitic  manner.  Tiiis  the  Chris, 
tians  took  as  a  signal  to  retire,  which  they  did,  some  to  Pella,  and  others  to 
Mount  Libanus. 

1 7.  Let  not  him  that  is  on  the  house  top  come  down  to  take  any  thing  out  of  his 
house — It  may  be  remembered  that  their  stairs  used  to  be  on  the  outside  of  thoir 
houses. 

19.  Wo  to  them  that  are  with  child,  and  to  them  that  give  suck — Because  they 
cannot  so  readily  make  their  escape. 

20.  Pray  ye  that  your  flight  be  not  in  the  winter — They  did  so ;  and  their 
flight  was  in  the  spring.  Neither  on  the  Sabbath — Being  on  many  accounts 
inconvenient;  beside  that  many  would  have  scrupled  to  travel  far  on  that  day. 
For  the  Jews  thought  it  unlawuil  to  walk  above  two  thousand  puces  (two  miles) 
on  the  Sabbath  day. 

21.  Then  shall  be  great  tribulation — Have  not  many  things  spoken  in  the 
ohapter,  as  well  as  in  Mark  xiii,  and  Luke  xxi,  a  farther  and  much  more  extensive 
meaning  than  has  been  yet  fulfilled  ? 

22.  And  unless  those  days  were  shortened — By  the  taking  of  Jerusalem  sooner 
than  could  be  expected :  No  flesh  would  be  saved — The  whole  nation  would  b« 
uestroyed.     But  for  the  elect's  sake — That  is,  for  the  sake  of  the  Christians. 

*  Matt  X,  22;  Mark  xiv,  13;  Luke  xxi,  17.        t  Mark  xiii,  10.        t  Mark  xiii,  14; 
Luke  xxi,  20 ;  Dan.  ix,  27. 


80  ST.  MATTHEW. 

23  elect's  sake,  those  days  shall  be  shortened.     *  Then  if  any  say  to 

24  you,  Lo  here  ts  Christ,  or  there  ;  believe  it  not.  For  false  Christs 
and  false  prophets  will  arise  and  show  great  signs  and  wonders, 

25  so  that  they  would  deceive  (if  possible)  even  the  elect.     Behold  1 

26  have  told  you  before.  Therefore  if  they  say  to  you,  Behold  he  is 
in  the  desert,  go  not  forth:   Behold  he  is  in  the  secret  chamtero 

27  believe  it  not.  For  as  the  lightning  goeth  from  the  east,  and 
shineth  even  to  the  west,  so  shall  also  the  coming  of  the  Son  of 

28  man  be.     f  For  wheresoever  the  carcass  is,  there  will  the  eagles 

29  be  gathered  together,  ij:  Immediately  after  the  tribulation  of  those 
days,  the  sun  shall  be  darkened,  and  the  moon  shall  not  give  her 
light ;  and  the  stars  shall  fall  from  heaven,  and  the  powers  of  the 

30  heavens  shall  be  shaken.  And  then  shall  appear  the  sign  of  the 
Son  of  man  in  heaven ;  and  then  shall  all  the  tribes  of  the  earth 
mourn,  and  shall  see  the  Son  of  man  coming  in  the  clouds  of 

31  heaven,  with  power  and  great  glory.  And  he  will  send  forth  his 
angels  with  a  lound-sounding  trumpet,  and  they  shall  gather 
together  his  elect  from  the  four  winds,  from  one  end  of  heaven 
to  the  other. 

32  §  Learn  a  parable  from  the  fig  tree :  when  its  branch  is  now 
tender  and  shooteth  forth  leaves,  ye  know  that  the  summer  is  nigh. 

33  So  likewise  when  ye  see  all  these  things,  know  that  it  is  nigh,  even 

34  at  the  doors.     Verily  I  say  to  you,  This  generation  shall  not  pass 

24.  They  would  deceive,  if  possible,  the  very  elect — But  it  is  not  possible  that 
God  should  suffer  the  body  of  Christians  to  be  thus  deceived. 

27.  For  as  the  lightning  goeth  forth — For  the  next  coining  of  Christ  will  be  as 
quick  as  lightning ;  so  that  there  will  not  be  time  for  any  such  previous  warning. 

28.  For  wheresoever  the  carcass  is,  there  will  the  eagles  he  gathered  together — 
Our  Lord  gives  this,  as  a  fartlier  reason,  why  they  should  not  hearken  to  any 
pretended  deliverer.  As  if  he  had  said,  Expect  not  any  deliverer  of  the  Jewish 
nation  ;  for  it  is  devoted  to  destruction.  It  is  already  before  God  a  dead  carcass, 
which  the  Roman  eagles  will  soon  devour. 

29.  Immediately  after  the  tribulation  of  those  days — Here  our  Lord  begins  to 
speak  of  his  last  coming.  But  he  speaks  not  so  much  in  the  language  of  man  as 
of  God,  with  whom  a  thousand  years  are  as  one  day,  one  moment.  Many  of  the 
primitive  Christians  not  observing  this,  thought  he  would  come  immediately,  in 
the  common  sense  of  the  word:  a  mistake  which  St.  Paul  labours  to  remove,  in 
his  Second  Epistle  to  the  Thessalonians.  The  powers  of  the  heavens — Probably  the 
influences  of  the  heavenly  bodies. 

30.  Then  shall  appear  the  sign  of  the  Son  of  man  in  heaven — It  seems  a  little 
before  he  himself  descends.  Tiie  sun,  moon,  and  stars  being  extinguished,  (pro- 
bably  not  those  of  our  system  only,)  the  sign  of  the  Son  of  man  (perhaps  the  cross) 
will  appear  in  tlie  glory  of  the  Lord. 

31.  They  shall  gather  together  his  elect — That  is,  all  that  have  endured  to  ti«*i 
end  in  the  faith  which  worketh  by  love. 

32.  Learn  a  parable — Our  Lord  having  spoken  of  the  signs  preceding  the  two 
grand  events,  concerning  which  the  apostles  had  inquired,  begins  here  to  speak 
■j>f  the  time  of  them.  And  to  the  question  proposed,  ver.  3,  concerning  the  time 
Df  the  destruction  of  Jerusalem,  he  answers  ver.  34.  Concerning  the  time  of  the 
end  of  the  world,  he  answers  ver.  36. 

34.  This  generation  of  men  now  living  sAoZZ  not  pass  till  all  these  things  be  done — 
The  expression  implies,  that  great  part  of  that  generation  would  be  passed  away, 
but  not  the  whole.  Just  so  it  was.  For  the  city  and  temple  were  destroyed 
thirty-nine  or  forty  years  after. 

♦  Mark  xiii,  21  ;  Luke  xvii,  23.         t  Luke  xvii,  37.         t  Mark  xiii,  24  ;  Luke  xxi,  25 
1^  Mark  xiii,  28  ;   Luke  xxi,  29 


CHAPTER  XXIV  81 

35  away  till  all  things  be  done      Heaven  and  earth  shall  pass  away. 
iG  but  my  words  shall  not  pass  away.     But  of  that  day  and  hour 

knoweth   no  man,  neither  the  angels   of  heaven,  but  my   Father 

only. 
S7      *  But  as  the  days  of  Noah,  so  shall  also  the  coming  of  the  Son  of 

38  man  be.  For  as  in  the  days  that  were  before  the  flood,  they  were 
eating*  and  drinking,  marrying  and  giving  in  marriage,  till  the  day 

39  tliHt  Noah  entered  into  the  ark.  And  knew  not  till  the  flood  camf 
and  took  them  all  away ;  so  shall  also  the  coming  of  the  Son  of 
man  be. 

40  Then  shall  two  men  be  in  the  field  :  one  is  taken  and  one  is 

41  left.  Two  women  shall  be  grinding  in  the  mill ;  one  is  taken,  and 
one  is  left. 

42  t  Watch   therefore ;     for    ye  know  not    what  hour    your    Lord 

43  Cometh.  But  ye  know  this,  that  if  the  householder  had  known  in 
what  watch  the  thief  would  have  come,  he  would  have  watched 

44  and  not  have  suffered  his  house  to  be  broken  open.  Therefore 
be  ye  also  ready  :   for  at  an  hour  ye  think  not,  the  Son  of  man  com- 

45  eth.  Who  then  is  the  faithful  and  wise  servant,  whom  his  Lord 
hath  appointed  ruler  over  his  household,  to  give  them  food  in  due 

46  season  ?   Happy  is  that  servant,  whom  his  Lord  coming  shall  fmd 

47  so  doing.     Verily  I  say  to  you,  he  will  appoint  him  ruler  over  all 

48  his  goods.     But  if  that   evil  servant  say  in  his  heart,   My  lord 

49  delays  his  coming :   And  shall  begin  to  smite  his  fellow  servant, 

50  and  shall  eat  and  drink  with  the  drunken :  The  lord  of  that  ser- 
vant shall  come  in  a  day  that  he  expecteth  him  not,  and  in  an  hour 

51  that  he  is  not  aware  of.  And  shall  cut  him  asunder,  and  allot  him 
his  portion  with  the  hypocrites  :  there  shall  be  the  weeping  and 
the  gnashing  of  teeth. 

36.  But  of  that  day — The  day  of  judgment ;  Knoweth  no  man — Not  while  our 
Lord  was  on  earth.  Yet  it  might  be  aflerward  revealed  to  St.  John  consistently 
with  this. 

40.  One  is  taken — Into  God's  immediate  protection  :  and  one  is  left — To  share 
the  common  calamities.  Our  Lord  speaks  as  having  the  whole  transaction  pre- 
sent before  his  eyes. 

41.  Two  women  shall  be  grinding — Which  was  then  a  common  employment 
of  women. 

42.  Ye  know  not  what  hour  your  Lord  cometh — Either  to  require  your  soul  of 
you,  or  to  avenge  himself  of  this  nation. 

45.  Who  then  is  the  faithful  and  wise  servant — Which  of  you  aspires  after  this 
character  ?  Wise — Every  moment  retaining  the  clearest  conviction,  that  all  he 
now  has  is  only  intrusted  to  him  as  a  steward  :  Faithjul — Thinking,  speaking, 
and  acting  continually,  in  a  manner  suitable  to  that  conviction. 

48.  But  if  that  evil  servant — Now  evil,  having  put  away  faith  and  a  good 
tmiscience. 

51.  And  allot  him  his  portion  with  the  hypocrites — The  worst  of  sinners,  sa 
"oright  and  sincere  as  he  was  once. 

If  ministers  are  the  persons  here  primarily  intended,  there  is  a  peculiar  pro- 
priety  in  the  expression.  For  no  hypocrisy  can  be  baser,  than  to  call  ourselves 
(uinisters  of  Christ,  while  we  are  tlie  slaves  of  avarice,  ambition,  or  sensuality.. 
Wlierever  such  are  found,  may  God  reform  them  by  his  grace,  or  disarm  them  of 
that  power  and  influence,  which  they  continually  abuse  to  his  dishonour,  and  to 
iheir  own  aggravated  damnation ! 

»  Luke  xvii,  26.        t  Mark  rm,  3.3 :  Luke  xii,  35 ;  zxi,  34 


82  ST.  MATTHEW 

XXV.    Then  shall  the  kingdom  of  heaven  be  like  ten  virgins  who 

2  taking  their  lamps,  went  forth  to  meet  the  bridegroom.     But  five 

3  of  them  were  wise,  and  five  were^foolish.     They  that  were  foolish 

4  taking  their  lamps,  took  no  oil  wjlh  them.     But  the  wise  took  oil 

5  in  their  vessels  with  their  lamps.     While  the  bridegroom  delayed. 

6  they  all  slumbered  and  slept.     But  at  midnight  there  was  a  cry 
Behold  the  bridegroom  cometh :     come    ye    forth   to    ftieet   h\nr, 

7  Then  all  those  virgins  arose  and  trimmed  their  lamps.     And   hi 

8  foolish   said  to  the  wise,  Give  us  of  your  oil ;  for  our  lamps  tre 
£  gone  out.     But  the  wise  answered.  Lest  there  be  not  enougn  for 

us  and  you :    go  ye  rather  to  them  that  sell,  and  buy  for  your- 

10  selves.     And  while  they  went  to  buy,  the  bridegroom  came;  and 
they  that  were  ready  went  in  with  him  to  the  marriage  ;  and  the 

11  door  was  shut.     Afterward  come  also  the  other  virgins,  saying, 

12  Lord,  Lord,  open  to  us.     But  he  answering  said.  Verily  I  say  to 

13  you,  I  know  you  not.     Watch  therefore  ;  for  ye  know  not  the  day 
nor  the  hour. 

14  *  For  the  kingdom  of  heaven  is  as  a  man  travelling  into  a  far  coun- 
try, who  called  his  own  servants,  and  delivered  to  them  his  goods. 

XXV.  This  chapter  contains  the  last  public  discourse  which  our  Lord 
uttered  before  he  was  offered  up.  He  had  before  frequently  declared  what  would 
be  the  portion  of  all  the  workers  of  iniquity.  But  what  will  become  of  those 
who  do  no  harm  ?  Honest,  inoffensive,  good  sort  of  people  ?  We  have  here  a 
clear  and  full  answer  to  this  important  question. 

1.  Then  shall  the  kingdom  of  heaven — That  is,  the  candidates  for  it,  he  like 
ten  virgins — The  brideniaids  on  the  wedding  night  were  wont  to  go  to  the 
house  where  the  bride  was,  with  burning  lamps  or  torches  in  their  hands,  to  wait 
for  the  bridegroom's  coming.  When  he  drew  near,  they  went  to  meet  him  with 
their  lamps,  and  to  conduct  him  to  the  bride. 

3.  The  foolish  took  no  oil  with  them — No  more  than  kept  them  burning  just  for 
the  present.  None  to  supply  their  future  want,  to  recruit  their  lamp's  decay. 
The  lamp  is  faith.     A  lamp  and  oil  with  it,  is  faith  working  by  love. 

4.  The  wise  took  oil  in  their  vessels — Love  in  their  hearts.  And  they  daily 
sought  a  fresh  supply  of  spiritual  strength,  till  their  faith  was  made  perfect. 

5.  While  the  bridegroom  delayed — That  is,  before  they  were  called  to  attend 
him,  they  all  slumbered  and  slept — Were  easy  and  quiet,  the  wise  enjoying  a  true, 
the  foolish  a  false  peace. 

6.  At  midnight — In  an  hour  quite  unthought  of. 

7.  They  trimmed  their  lamps — They  examined  themselves  and  prepared  to 
meet  their  God. 

8.  Give  us  of  your  oil,  for  our  lamps  are  gone  out — Our  faith  is  dead.  What  a  time 
to  discover  this  !  Whether  it  mean  the  time  of  death,  or  of  judgment.  Unto  which 
of  the  saints   wilt  thou  then    turn  f     Who  can  help  thee   at  such  a  season  ? 

9.  But  the  wise  answered.  Lest  there  be  not  enough  for  us  and  you  I — Beginning 
the  sentence  with  a  beautiful  abruptness :  such  as  showed  their  surprise  at  (he 
state  of  those  poor  wretches,  who  had  so  long  deceived  them,  as  well  as  t^eir 
own  souls.  Lest  there  be  net  enough — It  is  sure  there  is  not ;  for  no  man  baa 
more  than  holiness  enough  for  himself.  Go  ye  rather  to  them  that  sell — Will  nt 
noney  and  without  price  :  that  is,  to  God,  to  Christ.  And  buy — If  ye  can.  O 
no !    The  time  is  past  and  returns  no  more  I 

13.  Watch  therefore — He  that  watches  has  not  only  a  burning  lamp,  but  Jke. 
wise  oil  in  his  vessel.  And  even  when  he  sleepeth,  his  heart  waketh.  He  is 
quiet ;  but  not  secure. 

14.  Our  Lord  proceeds  by  a  parable  still  plainer  v^ if  that  can  be)  to  declare  the 
final  reward  of  a  harmless  man.  May  God  give  all  such  in  this  their  day,  ears 
to  hear  and  hearts  to  understand  it !  The  kingdom  of  heaven — That  is,  the  King 
of  heaven,  Christ. 

'  Mark  xiii,  34;  Luke  ix.  12. 


CHAPTER   XXV.  83 

5  And  to  one  lie  gave  five  talents,  to  another  two,  and  to  another  one, 
to  each  according  to  his  own  ability,   and  immediately  took   his 

16  journey.     Then  he  who  had  received  the  five  talents,  went  and 

17  traded  with  them,  and  gained  other  five  talents.     And  likewise  he 

18  that  had  received  the  two,  he  also  gained  other  two.  But  he  that 
had  received  the  one,  went  and  digged  in  the  earth,  and  hid  his 

19  mafster's  money.     After  a  long  time  the  master  of  those  servants 

20  coraeth  and  reckoneth  with  them.  And  he  that  had  received  the 
five  talents  came  and  brought  other  five  talents,  saying.  Sir,  thou 
deliveredst  to  me  five  talents,  behold,  I  have  gained  to  them  five 

21  talents  more.  His  master  said  to  him.  Well  done,  good  and  faith- 
ful servant :  thou  hast  been  faithful  over  a  few  things ;  1  will  set 

22  thee  over  many  things  :  enter  thou  into  the  joy  of  thy  lord.  He 
also  that  had  received  the  two  talents,  came  and  said.  Sir,  thou 
deliveredst  to  me  two  talents ;  behold,  I  have  gained  to  them  two 

23  other  talents.  His  master  said  to  him,  Well  done,  good  and  faith- 
ful servant ;  thou  hast  been  faithful  over  a  few  things  ;  I  will  set 

24  thee  over  many  things  :  enter  thou  into  the  joy  of  thy  lord.  Then 
he  that  had  received  the  one  talent  came  and  said.  Sir,  I  knew  that 
thou  art  a  hard  man,  reaping  where  thou  hast  not  sown,  and  gather- 

25  ing  whence  thou  hast  not  scattered.     And  being  afraid,  I  went  and 

26  hid  thy  talent  in  the  earth  ;  lo,  thou  hast  what  is  thine.  His  mas- 
ter answering  said  to  him,  Thou  wicked  and  slothful  servant,  thou 
knewest  that  I  reap  where  I  sowed  not,  and  gather  whence  I  had 

27  not  scattered.  Thou  oughtest  therefore  to  have  put  my  money  to 
the  bankers,  and  at  my  coming  I  should  have  received  my  own  with 

28  interest.     Take  therefore  the  talent  from  him,  and  give  it  to  him 

29  who  hath  ten  talents.  *  For  to  every  one  that  hath  shall  be  given, 
and  he  shall  have  abundance  :  but  from  him  that  hath  not  shall  be 

30  taken  away  even  what  he  hath.     And  cast  ye  the  unprofitable  ser- 


15.  To  one  he  gave  Jive  talents,  to  another  two,  and  to  another  one — And  wlio 
knows  whether  (all  circumstances  considered)  there  be  a  greater  disproportion 
than  this,  in  the  talents  of  those  who  have  received  the  most,  and  those  who  have 
received  the  fewest  ?  According  to  his  own  ability — The  words  may  be  translated 
more  literally,  according  to  his  own  mighty  power.  And  immediately  took  his 
journey — To  heaven. 

18.  He  that  had  received  one — Made  his  having  fewer  talents  than  others  a  pre- 
tence  for  not  improving  any.  Went  and  hid  his  master^s  money — Reader,  art  thou 
doing  the  same?  Art  thou  hiding  the  talent  God  hath  lent  thee? 

24.  /  knew  thou  art  a  hard  man — No.  Thou  knowest  him  not.  He  never 
knew  God,  who  thinks  him  a  hard  master.  Reaping  where  thou  hast  not  sown — 
That  is,  requiring  more  of  us  than  thou  hast  given  us  power  to  perform.  So  does 
every  obstinate  sinner,  in  one  kind  or  other,  lay  the  blame  of  his  own  sins 
on  God. 

25.  And  I  was  afraid — Lest  if  I  had  improved  my  talent,  I  should  have  had 
the  more  to  answer  for.  So  from  this  fear,  one  will  not  learn  to  read,  another 
will  not  hear  sermons  ! 

26.  Thou  knewest — That  I  require  impossibilities  !  This  is  not  an  allowing,  but 
a  strong  denial  of  the  charge. 

27.  Thou  oughtest  therefore — On  that  very  account,  on  thy  own  supposition, 
to  have  improved  my  talent,  as  far  as  was  possible. 

29.  To  every  one  that  hath  shall  be  given — So  close  does  God  keep  to  this 
stated  rule,  from  the  beginning  to  the  end  of  the  world. 

30.  Cast  ye  the  unprofitable  servant  into  the  outer  darkneaa — For  what     what 

*  Matt,  xiii,  12 


84  ST.  MATTHEW. 

vant  into  the  outer  darkness:  there  shall  be  the  weeping  and  the 
gnashing  of  teeth. 
'iil       When  the  Son  of  man  shall  come  in  his  glory,  and  all  the  lioly 
angels  with  him,  then  shall  he  sit  upon   the  throne  of  his  glory. 

32  And  all  the  nations  shall  be  gathered  before  him,  and  he  will  sepa- 
rate them  one  from  another,  as  a  shepherd  separateth  the  sheep 

33  from  the  goats.     And  he  will  set  the  sheep  on  his  right  liand,  and 
3  1   the  goats  on  his  left.     Then  will  the  king  say  to  them  on  his  right 

hand,  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom  prepareo 

35  foi   you  from  the   foundation  of  the   world.     For  1   was  hungry, 
and  ye  gave  me  meat ;  I  was  thirsty,  and  ye  gave  me  drink ;  1  was 

36  a  stranger,  and  ye  took  me  in :   Naked,  and  ye  clothed  me  :   I  was 
sick,  and   ye  visited   me  ;    1  was  in   prison,  and  ye  came  to  me. 

37  Then  will  the  righteous  answer  him,  saying.   Lord,  when  saw  we 
thee   hungry,  and    fed   thee  1     Or   thirsty,    and   gave    tliee  drink  ^ 

38  When  saw  we  thee  a  stranger,  and  took  thee  in  ?     Or  naked,  and 

39  clothed  thee  ?    Or  when  saw  we  thee  sick  or  in  prison,  and  came 

40  to  thee  ?  And  the  king  will  answer  and  say  to  them,  Verily  I  say 
to  you,  inasmuch  as  ye  did  it  to  one  of  the  least  of  these  my  bre- 

41  ihren,  ye  did  it  to  me.     Then  will  he  say  to  them  on  his  left  hand, 


had  he  done  ?  It  is  true  he  had  not  done  good.  But  neitlier  is  he  charged  witli 
doing  any  harm.  Why,  for  this  reason,  for  barely  doing  no  harm,  he  is  consigned 
to  outer  darkness.  He  is  pronounced  a  wicked,  because  he  was  a  slothful,  an 
unprofitable  servant.  So  mere  harmlessness,  on  which  many  build  tlieir  hope  of 
salvation,  was  the  cause  of  his  damnation  I  There  shall  be  the  weeping — Of  the 
careless  thoughtless  sinner ;  and  the  gnashing  of  teeth — Of  the  proud  and  stubborn 

The  same  great  truth,  that  there  is  no  such  thing  as  negative  goodness,  is  in 
this  chapter  shown  three  times:  1.  In  the  parable  of  the  virgins;  2.  In  the  stilt 
plainer  parable  of  the  servants,  who  had  received  the  talents;  and  3.  In  a  direct 
unparabolical  declaration  of  the  manner  wherein  our  Lord  will  proceed  at  the 
last  day.  The  several  parts  of  each  of  these  exactly  answers  each  other,  onl;y 
each  rises  above  the  preceding. 

31.  When  the  Son  of  man  shall  come  in  his  glory,  and  all  the  holy  angels  with 
him — With  what  majesty  and  grandeur  does  our  Lord  here  speak  of  himself 
Giving  us  one  of  the  noblest  instances  of  the  true  sublime.  Indeed  not  man_, 
descriptions  in  the  sacred  writings  themselves  seem  to  equal  this.  Methinks  we 
can  hardly  read  it  without  imagining  ourselves  before  the  awful  tribunal  it 
describes. 

34.  Inherit  the  kingdom — Purchased  by  my  blood,  for  all  who  have  believed  in 
me  with  the  faith  which  wrought  by  love.  Prepared  for  you — On  purpose  for 
you.  May  it  not  be  probably  inferred  from  hence,  that  man  was  not  created 
merely  to  fill  up  the  places  of  the  fallen  angels? 

35.  /  was  hungry,  and  ye  gave  me  meat ;  I  was  thirsty,  and  ye  gave  me  drink — 
All  these  works  of  outward  mercy  suppose  faith  and  love,  and  must  needs  be 
accompanied  with  works  of  spiritual  mercy.  But  works  of  this  kind  tlie  Judge 
could  not  mention  in  the  same  manner.  He  could  not  say,  I  was  in  error,  and 
ye  recalled  me  to  the  truth ;  I  was  in  sin,  and  ye  brought  me  to  repentance.  In 
prison — Prisoners  need  to  be  visited  above  all  others,  as  they  are  commouly 
fylitary  and  forsaken  by  the  rest  of  the  world. 

37.  Then  shall  the  righteous  answer — It  cannot  be,  that  either  the  righteous  oi 
the  wicked  should  answer  in  these  very  words.  What  we  learn  herefrom  is 
that  neither  of  them  have  the  same  estimation  of  their  own  works  as  the 
Judge  hath. 

40.  Inasmuch  as  ye  did  it  to  one  of  the  least  of  these  my  brethren,  ye  did  it  to 
me — What  encouragement  is  here  to  assist  the  household  of  faith  ?  But  let  us 
likewise  remember  to  do  good  to  all  men. 

4L  Depart  into  the  everlasting  fire,  which  was  prepared  for  the  devil  and  his 
ingels — Not  originally  for  you :  you  are  intruders  into  everlasting  fire. 


CHAPTER  XXVI.  83 

Depart  from  me,  ye  cursed,  into  the  everlastmg  fire,  which  was 

42  prepared  for  the  devil  and  his  angels.     For  I  was  hungry,  and  ye 

43  g?ve  me  no  meat ;  I  was  thirsty,  and  ye  gave  me  no  drink :  I  was 
a  stranger,  and  ye  took  me  not  in  ;  naked,  and  ye  clothed  me  not ; 

44  sick  and  in  prison,  and  ye  visited  me  not.  Then  will  they  also 
answer  him,  saying.  Lord,  when  saw  we  thee  hungry,  or  athirst,  or 
a  stranger,  or  naked,  or  sick,  or  in  prison,  and  did  not  minister  unto 

45  thee  ?  Then  will  he  answer  them,  saying,  Verily  I  say  to  you,  inas* 
much  as  ye  did  it  not  unto  one  of  the  least  of  these,  ye  did  it  not 

46  to  me.  And  these  shall  go  away  into  everlasting  punishment ;  but 
the  righteous  into  life  everlasting. 

XXVI.      *  And  when  Jesus  had  finished  all  these  discourses,  he  said 

2  to  his  disciples.  Ye  know   that  after  two  days  is  the   passover, 

3  and  the  Son  of  man  is  betrayed  to  be  crucified.  Then  the  chief 
priests  and  the  scribes,  and  the  elders  of  the  people,  assembled 
together  at  the  palace  of  the  high  priest,  who  was  called  Caiaphas, 

4  And  consulted  together  how  they  might  apprehend  Jesus  by  subtilty 

5  and  kill  him.  But  they  said,  Not  at  the  feast,  lest  there  be  a  tumult 
among  the  people. 

6  t  Now  when  Jesus  was  in  Bethany,  in  the  house  of  Simon  the 

7  leper,  There  came  to  him  a  woman,  having  an  alabaster  box  of 
very  costly  ointment,  and  poured  it  on  his  head,  as  he  sat  at  table. 

44.  Then  will  they  answer — So  the  endeavour  to  justify  themselves,  will  remain 
with  the  wicked  even  to  that  day ! 

46.  And  these  shall  go  away  into  everlasting  punishment,  but  the  righteous  into 
life  everlasting — Either  therefore  the  punishment  is  strictly  eternal,  or  the  reward 
is  not:  the  very  same  expression  being  applied  to  the  former  as  to  the  latter.  The 
Judge  will  speak  first  to  the  righteous,  in  the  audience  of  the  wicked.  The  wicked 
shall  then  go  away  into  everlasting  fire,  in  the  view  of  the  righteous.  Thus  the 
damned  shall  see  nothing  of  the  everlasting  life  ;  but  the  just  will  see  the  punish, 
ment  of  the  ungodly.  It  is  not  only  particularly  observable  here,  1.  That  the 
punishment  lasts  as  long  as  the  reward;  but,  2.  That  this  punishment  is  so  far 
from  ceasing  at  the  end  of  the  world,  that  it  does  not  begin  till  then. 

XXVI.  1.  When  Jesus  had  finished  all  these  discourses — When  he  had  spoken 
all  he  had  to  speak.  Till  then  he  would  not  enter  upon  his  passion :  then  he 
would  delay  it  no  longer. 

2  After  two  days  is  the  passover — The  manner  wherein  this  was  celebrated 
g  ves  much  light  to  several  circumstances  that  follow.  The  master  of  the  family 
Segan  the  fe;\st  with  a  cup  of  wine,  which  having  solemnly  blessed,  he  divided 
among  the  guests,  Luke  xxii,  17.  Then  the  supper  began  with  the  unleavened 
bread  and  bitter  herbs ;  which  when  they  had  all  tasted,  one  of  the  young  persons 
present  (according  to  Exod.  xii,  26)  asked  the  reason  of  the  solemnity.  This 
introduced  the  showing  forth,  or  declaration  of  it :  in  allusion  to  which  we  read 
of  showing  forth  the  Lord's  death,  1  Cor.  xi,  26.  Then  the  master  rose  up  and 
took  another  cup,  before  the  lamb  was  tasted.  After  supper,  he  took  a  thin  loaf 
or  cake,  which  he  broke  and  divided  to  all  at  the  table,  and  likewise  the  cup, 
Jeually  called  the  cup  of  thanksgiving,  of  which  he  dr;ink  first,  and  then  all  the 
^ests.  It  was  this  bread  and  this  cup  which  our  Lord  consecrated  to  be  a  stand, 
ing  memorial  of  his  death. 

3.  The  chief  priests  and  the  scribes  and  the  elders  of  the  people — (Heads  of  fa- 
milies.) These  together  constituted  the  sanhedrim,  or  great  council,  which  had 
the  supreme  authority,  both  in  civil  and  ecclesiastical  affairs. 

5.  But  they  said.  Not  at  the  feast — This  was  the  result  of  human  wisdom. 
Hut  when  Judas  came  they  changed  their  purpose.  So  the  counsel  of  God  took 
(>iace,  and  the  true  paschal  Lamb  was  offered  up  on  the  great  day  of  the  paschal 
^c  lemnity. 

♦  Mark  xiv,  1  •  Luke  xxh,  1.         t  Mark  xiv,  3. 


«6  ST.  MATTHEW. 

8  But  hiS  disciples  seeing  it,  had  indignation,  saying,  To  what  pur 

9  pose  is  this  waste  ?     For  this  might  have  been  sold  for  much,  and 

10  given  to  the  poor.     Jesus  knowing  it,  said  to  them.  Why  trouble 

11  ye  the  woman?    She  hath  wrought  a  good  work  on  me.     Foi  ye 

12  have  the  poor  always  with  you  ;  but  me  ye  have  not  always.  For 
in  pouring  this  ointment  on  my  body,  she  hath  done  it  for  my  burial. 

i3  Verily  I  say  to  you,  wheresoever  this  Gospel  shall  be  preached  ir 
the  whole  world,  this  also  which  she  hath  done  shall  be  spoken  fo* 
a  memorial  of  her. 

14  *  Then  one  of  the  twelve,  called  Judas  Iscariot,  going  to  the 

15  chief  priests,  said,  What  will  ye  give  me,  and  I  will  deliver  him 
to  you  ?     And  they  bargained  with  him  for  thirty  pieces  of  silver 

16  And  from  that  time  he  sought  opportunity  to  deliver  him. 

17  t  On  the  first  day  of  unleavened  bread,  the  disciples  f-ame  to 
Jesus,  saying  to  him,  Where  wilt  thou  that  we  prepare  for  thee  to 

18  eat  the  passover?  And  he  said,  Go  into  the  city  to  such  a  man, 
and  say  to  him.  The  Master  saith.  My  time  is  at  hand  :   I  keep 

19  the  passover  at  thy  house  with  my  disciples.  And  the  disciples 
did  as  Jesus  had  appointed  them ;  and  they  made  ready  the 
passover. 

20  I  When  the  evening  was  come,  he  sat  down  with  the  twelve. 

21  And  as  they  ate  he  said,  Verily  I  say  to  you,  one  of  you  will 

22  betray  me.     And  they  were  exceeding  sorrowful   and  began  each 

23  of  them  to  say  to  him.  Lord,  is  it  I  ?  And  he  answering,  said.  He 
that  dippeth  his  hand  with  me  in  the  dish,  the  same  will  betray  me. 

24  The  Son  of  man  indeed  goeth  as  it  is  written  of  him  :  but  wo  to 
that  man  by  whom  the  Son  of  man  is  betrayed :  it  had  been  good 

25  for  that  man  if  he  had  never  been  born.     Then  Judas  who  be- 

8.  His  disciples  seeing  it,  had  indignation,  saying — It  seems  several  of  them 
were  angry,  and  spoke,  though  none  so  warmly  as  Judas  Iscariot. 

11.  Ye  have  the  poor  always  with  you — Such  is  the  wise  and  gracious  provi- 
dence of  God,  that  we  may  have  always  opportunities  of  relieving  their  wants, 
and  so  laying  up  for  ourselves  treasures  in  heaven. 

12.  She  hath  done  it  for  my  burial — As  it  were  for  the  embalming  of  my  body. 
Indeed  this  was  not  her  design :  but  our  Lord  puts  this  construction  upon  it,  to 
confirm  thereby  what  he  had  before  said  to  his  disciples,  concerning  his  approach, 
ing  death. 

13.  This  Gospel — That  is,  this  part  of  the  Gospel  history. 

15.  They  bargained  with  him  for  thirty  pieces  of  silver — (About  three  pounds 
fifteen  shillings  sterling ;  or  sixteen  dollars  sixty.seven  cents,)  the  price  of  a  slave, 
Exod.  xxi,  32. 

17.  On  the  first  day  of  unleavened  bread — Being  Thursday,  the  fourteenth  day 
of  the  first  month,  Exod.  xii,  6,  15. 

18.  The  Master  saith.  My  time  is  at  hand — That  is,  the  time  of  riy  suffering. 

23.  He  that  dippeth  his  hand  with  me  in  the  dish — Which  it  seems  Judas  wai 
doing  at  tliat  very  time.  This  dish  was  a  vessel  full  of  vinegar,  wherein  they 
dipped  their  bitter  herbs. 

24.  The  Son  of  man  goeth  ihroiigh  sufferings  to  glory,  as  it  is  written  of  him — 
Yet  this  is  no  excuse  for  him  that  betrayoth  him :  miserable  will  that  man  be : 
it  had  been  good  for  that  man  if  he  had  not  been  born — May  not  the  same  be  «aid 
of  every  man  that  finally  perishes?  But  who  can  reconcile  this,  if  it  were  true 
of  Judas  alone,  with  the  doctrine  of  universal  salvation? 

•  Mark  xiv,  10 ;  Luke  xxii,  3.        t  Mark  xiv,  12 ;  Luke  xxii,  7.         }  Mark  xiv,  17; 
Luke  xxii.  14. 


CHAPTER  XXVI.  87 

trayed  him  answering  said,  Master,  is  it  I  ?    He  saith  to  him,  Thou 
hast  said. 

26  And  after  they  had  eaten,  Jesus  took  the  bread,  and  blessed  and 
brake  and  gave  it  to  his  disciples,  and  said.  Take,  eat ;  this  is  my 

27  body.  And  he  took  the  cup,  and  having  given  thanks,  gave  it  to 
2f  them,  saying.  Drink  ye  all  of  it.  For  this  is  my  blood  of  the  new 
11  testament,  which  is  shed  for  many,  for  the  remission  of  sins.    I  say 

to  you,  I  will  not  drink  henceforth  of  this  fruit  of  the  vine  til'  thai 
day  when  I  drink  it  new  with  you  in  my  Father's  kingdom. 
JO       *  And  when  they  had  sung  the  hymn,  they  went  out  into  the 

31  mount  of  Olives.  Then  saith  Jesus  to  them,  All  ye  will  be 
offended  at  me  this  night,  for  it  is  written,  f  I  will  smite  the  Shep- 

32  herd,  and  the  sheep  of  the  flock  shall  be  scattered.     But  after  I  am 

33  risen,  I  will  go  before  you  into  Gahlee.  Peter  answering  said 
to  him,  Though  all  should  be  offended  at  thee,  I  will  never  be 

34  offended.    Jesus  said  to  him,  Verily  I  say  to  thee.  That  in  this  very 

35  night  before  cock  crowing  thou  wilt  deny  me  thrice.  Peter  saith 
to  him.  If  I  must  die  with  thee,  yet  I  will  in  nowise  deny  thee.  In 
like  manner  also  said  all  the  disciples. 

36  X  Then  cometh  Jesus  with  them  to  a  place  called  Gethsemane 

25.  Thou  hast  said — That  is,  it  is  ati  thou  hast  said. 

26.  Jesus  took  the  bread — the  bread  or  cake,  which  the  masler  of  the  family 
used  to  divide  among  them,  after  tliey  had  eaten  the  passover.  The  custom 
our  Lord  now  transferred  to  a  nobler  use.  This  bread  is,  that  is,  signifies  or 
rspresents  my  body,  according  to  the  style  of  the  sacred  writers.  Thus  Gen. 
X.,  12,  The  three  branches  are  three  days.  Thus  Gal.  iv,  24,  St.  Paul  speaking  of 
Sarah  and  Hagar,  says,  These  are  the  two  covenants.  Thus  in  the  grand  type  of 
our  Lord,  Exod.  xii,  11,  God  says  of  the  paschal  lamb,  This  is  the  Lord's 
passover.  Now  Christ  sabstituting  the  holy  communion  for  the  passover,  follows 
the  style  of  the  Old  Testament,  and  uses  the  same  expressions  tlie  Jews  were 
wont  to  use  in  celebrating  the  passover. 

27.  And  he  took  the  cup — Called  by  the  Jews  the  cup  of  thanksgiving ;  which 
the  master  of  the  family  used  likewise  to  give  to  each  after  supper. 

28.  This  is  the  sign  of  my  blood,  whereby  the  new  testament  or  covenant  is 
confirmed.     Which  is  shed  for  many — As  many  as  spring  from  Adam. 

29.  /  will  not  drink  henceforth  of  this  fruit  of  the  vine,  till  I  drink  it  new 
with  you  in  my  Father''s  kingdom — That  is,  J  shall  taste  no  more  wine,  till  I 
drink  wine  of  quite  another  kind  in  the  glorious  kingdom  of  my  Father.  And 
of  this  you  shall  also  partake  with  me. 

30.  And  when  they  had  sung  the  hymn — Which  was  constantly  sung  at  the 
close  of  the  passover.  It  consisteth  of  six  psalms,  from  tlie  113th  to  the  118th 
The  jnount  of  Olives — Was  over  against  the  temple,  about  two  miles  from 
Jerusalem. 

31.  All  ye  will  be  offended  at  me — Something  will  happen  to  me,  which  wiJl 
occasion  your  falling  into  sin  by  forsaking  me. 

32.  But  notwithstanding  this,  after  I  ain  risen  I  will  go  before  you  (as  a  shep- 
herd  before  his  sheep)  into  Galilee  Though  you  forsake  me,  I  will  not  for  this 
forsake  you. 

34.  Before  cock  crowing  thou  wilt  deny  me  thrice — That  is,  before  three  in  the 
oiori  ing,  the  usual  time  of  cock  crowing :  although  one  cock  was  heard  to  crow 
once    ■'.fter  Peter's  first  denial  of  his  Lord. 

35  n  like  manner  also  said  all  the  disciples — But  such  was  the  tenderness  of 
«ur  Lord,  that  he  would  not  aggravate  their  sin  by  making  any  reply. 

36.  Then  cometh  Jesus  to  a  place  called  Gethsemane — That  is,  the  valley  of 
^tness.     The  garden  probably  had  its  name  from  its  soil  and  situation,  laying  ir 

*Mark  ZIT,  26:  Luke  xxii.  39;  Jobn  xviii,  1.         t  Zech.  xiii,  7.         t  Mark  xiv,  .^2. 
Luke  xxii,  40. 


88  ST.  MATTHEW. 

.ind  saith  to  the  disciples,  Sit  ye  here,  while  I  go  and  pray  yonder 

37  And  taking  with  him  Peter  and  the  two  sons  of  Zebedee,  he  began 

38  to  be  sorrowful  and  in  deep  anguish.  Then  saith  he  to  them 
My  soul  is  exceeding  sorrowful,  even  unto  death ,  tarry  ye  here, 

39  and  watch  with  me.  And  going  a  little  farther  he  fell  on  his  face 
and  prayed,  saying,  0  my  Father,  if  it  be  possible,  let  this  cup  pass 

40  from  me ;  yet  not  as  I  will,  but  as  thou  wilt.  And  he  comer?;  to 
the  disciples,  and  findeth  them  asleep,  and  saith  to  Peteij  What. 

4  J  Could  not  ye  watch  with  me  one  hour  ?  Watch  and  pray,  that  ye 
enter  not  into  temptation  :    the   spirit    indeed  is  willing,  but  the 

4<  flesh  is  weak.  Again  going  away  the  second  time  he  prayed,  say- 
ing, O  my  Father,  if  this  cup  cannot  pass  from  me,  unless  1  drink 

43  it,  thy  will  be  done.     And  coming,  he  findeth  them  asleep  again  ; 

44  for  their  eyes  were  weighed  down.  And  leaving  them,  he  went 
away  again,  and  prayed  the  third  time,  saying  the  same  words. 

45  Then  cometh  he  to  his  disciples,  and  saith  to  them,  Sleep  on  now 
and  take  your  rest :  behold  the  hour  is  come,  and  the  Son  of  man 

46  is  betrayed  into  the  hand  of  sinners.  Rise ;  let  us  be  going : 
behold  he  that  betrayeth  me  is  at  hand. 

47  *  And  while  he  was  yet  speaking,  lo,  Judas  one  of  the  twelve 
came,  and  with  him  a  great  multitude  with  swords  and  clubs  from 

48  the  chief  priests  and  elders  of  the  people.  Now  he  that  betrayed 
him  had  given  them  a  signal,  saying.  Whomsoever  I  shall  kiss, 

49  is  he  ;  seize  him.     And  forthwith  coming  to  Jesus,  he  said.  Hail, 

50  Master,  and  kissed  him.  And  Jesus  said  to  him.  Friend,  where- 
fore art  thou  come  ?     Then  came  they  up  and  laid  hands  on  Jesus, 

some  little  valley  between  two  of  those  many  hills,  the  range  of  which  constitutes 
the  mount  of  Olives. 

37.  And  taking  with  him  Peter  and  the  two  sons  of  Zebedee — To  be  witnesses 
of  all;  he  began  to  be  sorrowful  and  in  deep  anguish — Probably  from  feeling  the 
arrows  of  the  Almighty  stick  fast  in  his  soul,  while  God  laid  on  him  the  iniquities 
of  us  all.  Who  can  tell  what  painful  and  dreadful  sensations  were  then  impressed 
on  him  by  the  immediate  hand  of  God  ?  The  former  word  in  the  original  properly 
signifies,  to  be  penetrated  with  the  most  exquisite  sorrow  ;  the  latter  to  be  quite 
depressed,  and  almost  overwhelmed  with  the  load. 

39.  And  going  a  little  farther — About  a  stone's  cast,  Luke  xxii,  41 — So  that 
the  apostles  could  both  see  and  hear  him  still.  If  it  be  possible,  let  this  cup  pass 
from  me — And  it  did  pass  from  him  quickly.  When  he  cried  unto  God  with 
strong  cries  and  tears,  he  was  heard  in  that  which  he  feared.  God  did  take 
away  the  terror  and  severity  of  that  inward  conflict. 

41.  The  spirit — Your  spirit:  ye  yourselves.  The  flesh — Your  nature.  How 
gentle  a  rebuke  was  this,  and  how  kind  an  apology !  especially  at  a  time  when 
our  Lord's  own  mind  was  so  weighed  down  with  sorrow. 

45.  Sleep  on  now,  if  you  can,  and  take  your  rest — For  any  farther  service  you 
tan  be  of  to  me. 

50.  The  heroic  behaviour  of  the  blessed  Jesus,  in  the  whole  period  of  hii 
sufferings,  will  be  observed  by  every  attentive  eye,  and  felt  by  every  pious 
heart :  although  the  sacred  historians,  according  to  their  usual  but  wonderful 
simpVcity,  make  no  encomiums  upon  it.  With  what  composure  does  he  go  forth 
to  meet  the  traitor  !  With  what  calmness  receive  that  malignant  kiss !  With 
what  dignity  does  he  deliver  himself  into  the  hands  of  his  enemies  !  Yet  plainly 
showing  his  superiority  over  them,  and  even  then  leading  as  it  were  captivity 
captive ! 

51.  And  one  of  them  striking  the  servant  of  the  high  priest — Probably  the  per- 

*  Mark  xiv  43  ;  Luke  xxii,  47 ;  John  xviii.  2. 


CHAPTER  XXVI.  89 

51  and  took  him.  *  And  behold  one  of  them  that  were  with  Jesus, 
stretching  out  his  hand,  drew  his  sword,  and  striking  the  servant  of 

fi2  the  high  priest,  cut  off  his  ear.  Then  said  Jesus  to  him.  Put  up 
again  thy  sword  into  its  place  ;  for  all  they  that  take  the  sword  shall 

53  perish  by  the  sword.  Thinkest  thou  that  I  cannot  ask  my  Father, 
and  he  will  presently  send  me  more  than  twelve  legions  of  angels  ' 

54  But  how  then  shall  the  Scriptures  be  fulfilled,  that  thus  it  must  bf 
d(  ne  ? 

V\  fin  that  hour  Jesus  said  to  the  multitudes.  Are  ye  come  out  a& 
igainst  a  robber,  with  svvords  and  clubs  to  take  me  ?  I  sat  daily 
V  ith  you  teaching  in  the  temple  and  ye  apprehended  me  not.     Bui 

50  all  this  is  done,  that  the  Scriptures  might  be  fulfilled.  Then  all 
the  disciples  forsook  him  and  fled. 

57  X  And  they  that  had  apprehended  Jesus,  led  him  away  to  Caiaphas 
the  high  priest,  where  the  scribes  and  the  elders  were  assembled. 

58  But  Peter  followed  him  afar  ofT  to  the  high  priest's  palace,  and 

59  going  in,  sat  with  the  servants  to  see  the  end.  Now  the  chief 
priests,  and  elders,  and  all  the  council  sought  false  witness  against 

60  Jesus,  to  put  him  to  death.  But  found  none  ;  yea,  though  many  false 
witnesses  came,  yet  found  they  none.     At  last  came  two  false  wit- 

61  nesses,  and  said,  T\\i%  fellow  said,  I  am  able  to  destroy  the  temple 

62  of  God,  and  to  build  it  in  three  days.  And  the  high  priest  rising 
up  said  to  him,  Answerest  thou  nothing  ?    What  do  these  witness 

63  against  thee  ?  But  Jesus  held  his  peace.  And  the  high  priest 
answering  said  to  him,  I  adjure  thee  by  the  living  God,  to  tell  us, 
if  thou  art  the  Christ,  the  Son  of  God  ?  Jesus  saith  to  him,  Thou 

54   hast  said.     Moreover  I  say  to  you.  Hereafter  shall  ye  see  the  Son 

of  man  sitting  on  the  right  hand  of  power,  and   coming  upon  the 

65  clouds  of  heaven.     Then  the  high  priest  rent  his  clothes,  saying, 

son  that  seized  Jesus  first ;  Cut  off  Ms  ear — Aiming,  it  seems,  to  cleave  his  head, 
but  that  by  a  secret  providence  interposing,  he  declined  the  blow. 

52.  All  they  that  take  the  sword — Without  God's  giving  it  them  :  without  suffi- 
cient authority. 

53.  He  will  presently  give  me  more  than  twelve  legions  of  angels — The  least 
of  whom,  it  is  probable,  could  overturn  the  earth  and  destroy  all  the  inhabitanlti 
of  it. 

57.  They  led  him  away  to  Caiaphas — From  the  house  of  Annas,  the  father-in- 
law  of  Caiaphas,  to  whom  they  had  carried  him  first. 

58.  But  Peter  followed  him  afar  off — Variously  agitated  by  conflicting  pas 
sions ;  love  constrained  him  to  follow  his  Master;  fear  made  him  follow  afar  off. 
And  going  in,  sat  with  the  servants — Unfit  companions  as  the  event  showed. 

60.  Yet  found  they  none — On  whose  evidence  they  could  condemn  him  to  die 
At  last  came  two  false  witnesses — Such  they  were,  althougli  part  of  what  they 
said  was  true ;  because  our  Lord  did  not  speak  some  of  tiinse  words  at  all ;  noi 
v^y  of  them  in  this  sense. 

84.  Hereafter  shall  ye  see  the  Son  of  man — He  speaks  in  the  third  person, 
J;  )destly,  and  yet  plainly  ;  Sitting  on  the  right  hand  of  power — That  is,  the  right 
fund  of  God:  And  coining  upon  the  clouds  of  heaven — As  he  is  represented  by 
Paniel,  chap,  vii,  13,  14.  Our  Lord  looked  very  unlike  that  person  now  !  Bui 
nothing  could  be  more  awful,  more  majestic  and  becoming,  than  such  an  admo. 
iiition  in  su3h  circumstances  1 

65.  Then  the  high  priest  rent  his  clothes — Though  the  high  priest  was  forbidden 
o  rend  his  clothes  (that  is,  his  upper  garment)  in  some  cases  where  others  wero 

«  Mark  xiv,  47  ;  Luke  xxii,  49  ;  John  xxviii,  10.         t  Mark  xiv,  48  ;  Luke  xxii,  52. 
1  Mark  xiv,  53  ;  Luke  xxii,  54  ;  John  xviii.  12. 


90  ST.  MATTHEW. 

He  hath  spoken  blasphemy :  what  farther  need  have  we  of  wil 

66  nesses  ?    Behold  now  ye  have  heard  his  blasphemy.      What  thini 

67  ye  ?  They  answering  said,  He  is  worthy  of  death.     Then  did  they 

68  spit  in  his  face  and  buffet  him,  and  others  smote  him.  Saying, 
Prophesy  to  us,  thou  Christ,  who  is  he  that  smote  thee  ? 

69  Now  Peter  sat  without  in  the  hall.     And  a  maid  servant  cime  to 

70  him,  saying.  Thou  also  wast  with  Jesus  of  Galilee.     But  he  denied 

71  before  all,  saying,  I  know  not  what  thou  sayest.  And  when  he 
was  gone  out  into  the  porch,  another  maid  saw  him,  and  saul  tc 
them  that  were  there,  'thS.^  fellow  also  was  with  Jesus  of  ]Nazar<.fh. 

72  And  again  he  denied  with  an  oath,  I  know  not  the  man.  And  Lftei 
awhile  thev  that  stood  by  came  and  said  to  Peter,  Surely  thou  art 

73  also  one  of  tLem  ;  for  thy  speech  discovereth  thee.     Then  began 

74  he  to  curse  and  )o  swear,  I  know  not  the  man.     And  immediately 

75  the  cock  crew.  And  Peter  remembered  the  word  of  Jesus,  who 
said  to  him,  Before  cock  crowing  thou  wilt  deny  me  thrice.  And 
going  out  he  wept  bitterly. 

XXVn.    *  In  the  morning,  all  the  chief  priests  and  elders  of  the  peo- 

2  pie  consulted  together  against  Jesus,  to  put  him  to  death.  And 
having  bound  him,  they  led  him  away  and  delivered  him  to  Pontius 
Pilate  the  governor. 

3  Then  Judas  who  had  betrayed  him,  seeing  that  he  was  con 
demned,  repenting  himself,  brought  back  the  thirty  pieces  of  silver 

4  to  the  chief  priests  and  elders,  Saying,  I  have  sinned  in  betraying 

5  innocent  blood.  And  they  said.  What  is  that  to  us  1  See  thou  to 
it.    And  having  thrown  down  the  pieces  of  silver  in  the  temple, 

6  he  withdrew,  and  going  away  hanged  himself.  And  the  chief 
priests  taking  the  pieces  of  silver,  said.  It  is  not  lawful  to  put  them 

allowed  to  do  it,  Lev.  xxi,  10,  yet  in  case  of  blasphemy  or  any  public  calamity, 
it  was  thought  allowable.  Caiaphas  hereby  expressed,  in  the  most  artful  manner, 
his  horror  at  hearing  such  grievous  blasphemy. 

67.  Then — After  he  had  declared  he  was  the  Son  of  God,  the  sanhedrim  doubt, 
less  ordered  him  to  be  carried  out,  while  they  were  consulting  what  to  do.  And 
then  it  was  that  the  soldiers  who  kept  him  began  these  insults  upon  him. 

72.  He  denied  with  an  oath — To  which  possibly  he  was  not  unaccustomed, 
before  our  Lord  called  him. 

73.  Surely  thou  art  also  one  of  them,  for  thy  speech  discovereth  thee — Malchus 
might  have  brought  a  stronger  proof  than  this.  But  such  is  the  overruling  pro- 
vidence of  God,  that  the  world,  in  the  height  of  their  zeal,  commonly  catch  hold 
of  the  very  weakest  of  all  arguments  against  the  children  of  God. 

74.  Then  began  he  to  curse  and  to  swear — Having  now  quite  lost  the  reins,  the 
government  of  himself. 

XXVIL  1.  In  the  morning — As  the  sanhedrim  used  to  meet  in  one  of  the  courts 
of  the  temple,  which  was  never  opened  in  the  night,  they  were  forced  to  stay  till 
the  morning  before  they  could  proceed  regularly,  in  the  resolution  they  had  taken 
to  put  him  to  death. 

2.  Having  hound  him — Tliey  had  bound  him  when  he  was  first  apprehended. 
But  thev  did  it  now  afresii,  to  secure  him  from  any  danger  of  an  escape,  as  he 
passed  through  the  streets  of  Jerusalem. 

3.  Then  Judas,  seeing  that  he  was  condemned — Which  probably  he  thought 
Chri't  would  have  prevei  ted  by  a  miracle. 

4.  They  said,  what  is  that  to  us? — How  easily  could  they  digest  innocent 
blood  I  And  yet  they  had  a  conscience  !  It  is  not  lawful  (say  they)  to  put  it  inta 
the  treasury — But  very  lawful  to  slay  the  innocent ! 

5.  In  that  part  of  the  temple  where  the  sanhedrim  met. 

*  Mark  XV,  1  ;  Luke  xxii.  66  ;  xxiii,  1  .  John  zviii,  28. 


CHAPTER  XXVIl.  SI 

7  m  the  treasury,  because  it  is  the  price  of  blood.  AnJ  having  con- 
suked  together,  they  bought  with  them  the  potter's  field,  to  bury 

8  foreigners  in.     Wherefore  that  fiekl  was  called  the  field  of  blood 

9  unto  this  day.  Then  was  fulfilled  what  was  spoken  by  the 
prophet,  saying,  *  And  they  took  the  thirty  pieces  of  silver,  the 
price  of  him  that  was  valued,  whom  they  of  the  children  of  Israel 

10  did  value.  And  gave  them  for  the  potter's  field,  as  the  Lord  com- 
manded me. 

1 1  And  Jesus  stood  before  the  governor.     And  the  governor  ques 
tioned  him,  saying,  Art  thou  the  king  of  the  Jews  ?     And  Jesus 

12  said  to  him,  Thou  sayest.     But  while  he  was  accused  by  the  chief 

13  priests  and  elders,  he  answered  nothing.     Then  said  Pilate  to  him, 
Hearest  thou  not  how  many  things  they  witness  against  thee  ? 

14  And  he  answered  him  to  never  a  word,  so  that  the  governor  mar- 
velled greatly. 

15  t  Now  at  every  feast  the  governor  was  wont  to  release  to  the 

16  people  a  prisoner,  whom  they  would.     And  they  had  then  a  noto- 

17  rious   prisoner,    named    Barabbas.      Therefore    when    they   were 
gathered  together,  Pilate  said  to  them.  Whom  will  ye  that  I  release 

18  to  you?     Barabbas,  or  Jesus  who  is  called  Christ?    For  he  knew 
that  for  envy  they  had  delivered  him. 

19  While  he  sat  on  the  judgment  seat,  his  wife  sent  to  him,  saying, 
Have  thou  nothing  to  do  with  that  just  man ;  for  I  have  suffered 

20  many  things  to-day  in  a  dream  because  of  him.     But  the  chief 
priests  and  elders  persuaded  the  multitude  to  ask  Barabbas,  and 

21  destroy  Jesus.     The  governor  answering,  said  to  them.  Which  of 

22  the  two  will  ye  that  I  release  to  you  ?  They  said,  Barabbas.     Pilate 
said  to  them.  What  shall  I   do  then   with  Jesus   who  is  called 

23  Christ?     They    say  to   him,    Let  him    be   crucified.      And   the 
governor  said.  Why,  what  evil  hath  he  done  ?    But  they  cried  out 

24  the  more  vehemently,  saying.  Let  him  be  crucified.     Then  Pilate, 

7.  They  bought  with  them  the  potter's  field — Well  known,  ii  seems,  by  that 
name.  This  was  a  small  price  for  a  field  so  near  Jerusalem.  But  the  earth  had 
probably  been  digged  for  potters'  vessels,  so  that  it  was  now  neither  fit  for  tillage 
nor  pasture,  and  consequently  of  small  value.  Foreigners — Heathens  especially, 
of  whom  there  were  then  great  numbers  in  Jerusalem. 

9.  Then  was  fulfilled — What  was  figuratively  represented  of  old,  was  now 
really  accomplished.  What  was  spoken  by  the  prophet — The  word  Jeremy,  wliich 
«pa9  s  dded  to  the  text  in  latter  copies,  and  thence  received  into  many  transla- 
t^.s^,  is  evidently  a  mistake :  for  he  who  spoke  what  St.  Matthew  here  cites  (or 
rather  paraphrases)  was  not  Jeremy,  but  Zechariah. 

10.  As  the  Lord  commanded  me — To  write,  to  record. 

11.  Art  thou  the  king  of  the  Jews  ? — Jesus  before  Caiaphas  avows  himself  to  be 
he  Christ,  before  Pilate  to  be  a  king;  clearly  showing  thereby,  that  his  answer- 
D^  no  more,  wa^  not  owing  to  any  fear. 

15.  At  every  feast — Every  year,  at  the  feast  of  the  passover. 

18.  He  knew  that  for  envy  they  had  delivered  him — As  well  as  from  malice  and 
revenge  ;  they  envied  him,  because  the  people  magnified  him. 

22,  They  ail  say.  Let  him  be  crucified — The  punishment  which  Barabbas  had 
ieserred :  and  this  probably  made  them  think  of  it.  But  in  their  malice  thev 
forgot  with  how  dangerous  a  precedent  they  furnished  the  Roman  governoi. 
A^nd  indeed  within  the  compass  of  a  few  years  it  turned  dreadfully  upon 
hem8elve.s. 

♦  Zech.  xi,  12.        t  Mark  xv,  6';  Luke  xxiu,  17;  John  xviii.  39 


92  ST    MATTHEW. 

seeing  that  he  could  prevail  nothing,  but  rather  a  tumult  was  made 
taking  water  washed  his  hands  before  the  multitude,  saying,  I  am 

25  innocent  of  the  blood  of  this  just  man  :  see  ye  to  it.     Then  all  the 

26  people  answering  said,  His  blood  be  on  us,  and  on  our  children. 
Then  released  he  Barabbas  to  them,  and  having  scourged  Jesus, 
he  delivered  him  to  be  crucified 

27  *  Then  the  soldiers  of  the  governor  taking  Jesus  into  the  commcr 

28  hall  gathered  to  him  the  whole  troop.     And  stripping  him  they  pu 

29  on  him  a  scarlet  robe,  And  platting  a  crown  of  thorns,  they  put  it 
upon  his  head,  and  a  eane  in  his  right  hand ;  and  kneeling  before 

30  him,  they  mocked  him,  saying,  Hail,  king  of  the  Jews.  And 
spitting  on   him,  they  took  the  cane  and   smote  him  on  the  head. 

31  And  after  they  had  mocked  him,  they  stripped  him  of  the  robe, 
and  put  his  own  raiment  on  him,  and  led  him  away  to  crucify  him. 

32  And  coming  out  they  found  a  man  of  Cyrene,  Simon  by  name : 
him  they  compelled  to  bear  his  cross. 

33  f  And  coming  to  a  place  called  Golgotha,  that  is,  the  place  of  a 

34  skull.  They  gave  him  vinegar  mingled  with  gall  to  drink,  and 

35  when  he  had  tasted  thereof,  he  v-^ould  not  drink.  And  having  cru- 
cified him  they  parted  his  garments,  casting  lots,  that  it  might  be 

24.  Then  Pilate  took  water  and  washed  his  hands — This  was  a  custom  frequently 
used  among  the  heathens  as  well  as  among  the  Jews,  in  token  of  innocency. 

25.  His  blood  be  on  us  and  on  our  children — As  this  imprecation  was  dread- 
fully answered  in  the  ruin  so  quickly  brought  on  the  Jewish  nation,  and  the 
calamities  which  have  ever  since  pursued  that  wretched  people,  so  it  was  pecu. 
liarly  fulfilled  by  Titus  the  Roman  general,  on  the  Jews  whom  he  took  during  the 
siege  of  Jerusalem.  So  many,  after  having  been  scourged  in  a  terrible  manner, 
were  crucified  all  round  the  city,  that  in  a  while  there  was  not  room  near  the 
wall  for  the  crosses  to  stand  by  each  other.  Probably  this  befell  some  of  those 
who  now  joined  in  this  cry,  as  it  certainly  did  many  of  their  children :  the  very 
finger  of  God  thus  pointing  out  their  crime  in  crucifying  his  Son, 

26.  He  delivered  him  to  be  crucified — The  person  crucified  was  nailed  to  the 
cross  as  it  lay  on  the  ground,  through  each  hand  extended  to  the  utmost  stretch, 
and  through  both  the  feet  together.  Then  the  cross  was  raised  up,  and  the  foot 
of  it  thrust  with  a  violent  shock  into  a  hole  in  the  ground  prepared  for  it.  This 
shock  disjointed  the  body,  whose  whole  weight  hung  upon  the  nails,  till  the 
persons  expired  through  mere  dint  of  pain.  This  kind  of  death  was  used  only  by 
the  Romans,  and  by  them  inflicted  only  on  slaves  and  the  vilest  criminals. 

27.  The  whole  troop — or  cohort.  This  was  a  body  of  foot  commanded  by  the 
governor,  which  was  appointed  to  prevent  disorders  and  tumults,  especially  on 
solemn  occasions. 

28.  They  put  on  him  a  scarlet  robe — Such  as  kings  and  generals  wore  ;  proba. 
bly  an  old  tattered  one. 

32.  Him  they  compelled  to  bear  kia  cross — He  bore  it  himself,  till  he  sunk 
under  it,  John  xix,  17. 

33.  A  place  called  Golgotha,  that  is,  the  place  of  a  skull — Golgotha  in  Syria*, 
signifies  a  skull  or  head :  it  was  probably  called  so  from  this  time ;  being  an 
eminence  upon  Mount.  Calvary,  not  far  from  the  king's  gardens. 

34.  They  gave  him  vinegar  mingled  with  gall — Out  of  derision  :  which,  how. 
37or  nauseous,  he  received  and  tasted  of.  St.  Mark  mentions  also  a  different 
mixture  which  was  given  him,  Wine  mingled  with  myrrh:  such  as  it  was  cus- 
tonary  to  give  to  dying  criminals,  to  make  them  less  sensible  of  their  sufferings  : 
but  this  our  Lord  refiised  to  taste,  determining  to  bear  the  full  force  of  his  pains 

35.  They  parted  his  garments — This  was  the  custom  of  the  Romans.  The  sol. 
diers  performed  the  office  of  executioners,  and  divided  among  them  the  spoils  of 
the  criminals.     My  vesture — That  is,  my  inner  garment. 

♦  Mark  xv,  16  •  John  xix,  2.         t  Mark  xv.  22  ;  Luke  xxiii,  33  ;  John  xix,  f 


CHAPTER  XXVII.  93 

fulfil,  nl  which  was  spoken  by  the  prophet   *  They  parted  my  gar- 
i6  ments  among  them,  and  for  my  vesture  they  cast  lots.     And  sitting 

37  down  they  guarded  him  there,  And  set  up  over  his  head  his  accu- 
sation written,  THIS  IS  JESUS,  THE  KING  OF  THE  JEWS. 

38  t  Then  were  two  robbers  crucified  with  him,  one  on  the  right  hand 
and  one  on  the  left. 

39  And  they  that  were  passing  by  reviled  him,  wagging  theii  heads 
tC  and  saying,  Thou  that  destroyest  the  temple,  and  buildest  it  in 

three  days,  save  thyself.     If  thou  be  the  Son  of  God,  come  down 

41  from  the  cross.     In  like  manner  the  chief  priests  also  with  the 

42  scribes  and  elders  mocking  him,  said,  He  saved  others :   Cannot 
he  save  himself?     If  he  be  the  King  of  Israel,  let  him  now  come 

43  down  from  the  cross,  and  we  will  believe  him.     He  trusted  in  God  : 
let  him  deliver  him  now  if  he  will  have  him ;  for  he  said,  I  am  the 

44  Son  of  God      |  And  even  the  robbers  that  were  crucified  with  him, 
cast  the  same  reproach  upon  him. 

45  Now  from  the  sixth  hour  there  was  darkness  over  all  the  earth, 

46  unto  the  ninth  hour.     And  about  the  ninth  hour,  Jesus  cried  with  a 
loud  voice,  saying,  ^  Eli,   Eli,  lama  sabachthani  ?    That  is.  My 

47  God,  my  God,  why  hast  thou  forsaken  me  ?     Some  of  them  that 

48  stood  there  hearing  it,  said,  He  calleth  Elijah.     ||  And  immediately 
one  of  them  running  and  taking  a  sponge  filled  it  with  vinegar,  and 

49  putting  it  on  a  cane,  gave  him  to  drink.     The  rest  said,  Let  be  :  let 
us  see  whether  Elijah  will  come  to  save  him. 

50  Jesus  having  cried  again  with  a  loud  voice,  dismissed  his  spirit. 

45.  From  the  sixth  hour,  there  was  darkness  over  all  the  earth  unto  the  ninth  hour 
— Insomuch,  that  even  a  heathen  philosopher  seeing  it,  and  knowing  it  could  not 
be  a  natural  eclipse,  because  it  was  at  the  time  of  the  full  moon,  and  continued 
three  hours  together,  cried  out,  "  Either  the  God  of  nature  suffers,  or  the  frame 
of  the  world  is  dissolved." 

By  this  darkness  God  testified  his  abhorrence  of  the  wickedness  which  was  then 
committing.  It  likewise  intimated  Christ's  sore  conflicts  with  the  Divine  justice, 
and  with  all  the  powers  of  darkness. 

46.  About  the  ninth  hour,  Jesus  cried  with  a  loud  voice — Our  Lord's  great  agony 
probably  continued  these  three  whole  hours,  at  the  conclusion  of  which  he  thus 
cried  out,  while  he  suffered  from  God  himself  what  was  unutterable.  My  God, 
my  God,  why  hast  thou  forsaken  me  ? — Our  Lord  hereby  at  once  expresses  his  trust 
in  God,  and  a  most  distressing  sense  of  his  letting  loose  the  powers  of  darkness 
upon  him,  withdrawing  the  comfortable  discoveries  of  his  presence,  and  fill- 
ing his  soul  with  a  terrible  sense  of  the  wrath  due  to  the  sins  which  he  was 
bearing. 

48.  One  taking  a  sponge,  filled  it  with  vinegar — Vinegar  and  water  was  the 
usual  drink  of  the  Roman  soldiers.  It  does  not  appear,  that  this  was  given  him 
in  derision,  but  rather  with  a  friendly  design,  that  he  might  not  die  before  Elijah 
came. 

50.  After  he  had  cried  with  a  loud  voice — To  show  that  his  life  was  still  whole 
in  him  He  dismissed  his  spirit — So  the  original  expression  may  be  literally 
translated :  an  expression  admirably  suited  to  our  Lord's  words,  John  x,  18 :  No 
man  taketh  my  life  from  me,  but  I  lay  it  down  of  myself  .  He  died  by  a  voluntary 
act  of  his  own,  and  in  a  way  peculiar  to  himself.  He  alone  of  all  men  that  ever 
were,  could  have  continued  alive  even  in  the  greatest  tortures,  as  long  as  he 
pleased,  or  have  retired  from  the  body  whenever  he  had  thought  fit.  And  how 
does  it  illustrate  that  love  which  he  manifested  in  his  death  ?  Insomuch  as  he 
did  not  use  his  power  to  quit  his  body,  as  soon  as  it  was  fastened  to  the  cross, 

♦  Psalra  xxii,  18.         t  Mark  xv,  27  ;  Luke  .txiii,  32.         %  MarU  xv.  32 ;  Luk  ;  xxiii,  33. 
6  Psalm  xxii,  1.         ||  John  lix,  28. 


»4  ST.  MATTHEW. 

51  And  behold  the  veil  of  the  temple  was  rent  in  twain  from  the  lop 
to  the  bottom,  and  the  earth  was  shaken  and  the  rocks  were  torn 

52  asunder :  And  the  tombs  were  opened,  and  many  bodies  of  holy 

53  men  that  slept  were  raised.  And  coming  out  of  the  tombs  after  hi^ 
resurrection,  went  into  the  holy  city  and  appeared  to  many. 

54  And  the  centurion  and  they  that  were  with  him,  guarding  Jesus, 
seeing  the  earthquake  and  the  things  that  were  done,  feared  greatly, 
saying.  Truly  this  was  the  Son  of  God. 

55  And  many  women  were  there,  beholding  afar  off,  who  had  fol 

56  lowed  Jesus  from  Galilee,  serving  him.  Among  whom  weie  Mary 
Magdalene,  and  Mary  the  mother  of  James  and  Joses,  find  the 
mother  of  Zebedee's  children. 

57  *  In  the  evening,  there  came  a  rich  man  of  Arimathea,  named 

58  Joseph,  who  also  himself  was  a  disciple  of  Jesus.  He  gomg  to 
Pilate,  asked  the  body  of  Jesus :  then  Pilate  commanded  the  body 

59  to  be  delivered.     And  Joseph  taking  the  body  wrapped  it  in  clean 

60  linen.  And  laid  it  in  his  own  new  tomb,  which  he  had  hewn  out  in 
the  rock,  and  having  rolled  a  great  stone  to  the  door  of  the  tomb, 

6i   departed.     And  Mary  Magdalene  was  there  and  the  other  Mary. 

sitting  over  against  the  sepulchre. 
62       Now  on  the  morrow,  the  day  after  the  day  of  preparation,  the 

leaving  only  an  insensible  corpse,  to  the  cruelty  of  his  murderers :  but  continued 
his  abode  in  it,  with  a  steady  resolution,  as  long  as  it  was  proper.  He  then  re. 
tired  fi-oni  it,  with  a  majesty  and  dignity  never  known  or  to  be  known  in  any 
other  death :  dying,  if  one  may  so  express  it,  like  the  Prince  of  life. 

51.  Immediately  upon  his  death,  while  the  sun  was  still  darkened,  the  veil  of 
the  temple,  which  separated  the  holy  of  holies  from  the  court  of  the  priests,  though 
made  of  the  richest  and  strongest  tapestry,  was  rent  in  two  from  the  top  to  tlie 
bottom :  so  that  while  the  priest  was  ministering  at  the  golden  altar  (it  being  the 
time  of  the  sacrifice)  the  sacred  oracle,  by  an  invisible  power  was  laid  open  to 
full  view :  God  thereby  signifying  the  speedy  removal  of  the  veil  of  the  Jewish 
eeremonies,  the  casting  down  the  partition  wall,  so  that  the  Jews  and  Gentiles 
were  now  admitted  to  equal  privileges,  and  the  opening  a  way  through  the  veil 
of  his  flesh  for  all  believers  into  the  most  holy  place.  And  the  earth  was  shaken — 
There  was  a  general  earthquake  through  the  whole  globe,  though  chiefly  near 
Jerusalem :  God  testifying  thereby  his  wrath  against  the  Jewish  nation,  for  the 
horrid  impiety  they  were  committing. 

52.  Some  of  the  tombs  were  shattered  and  laid  open  by  the  earthquake,  and 
while  they  continued  unclosed  (and  they  must  have  stood  open  all  the  Sabbath, 
seeing  the  law  would  not  allow  any  attempt  tc  close  them)  many  bodies  of  holy 
men  were  raised,  (perhaps  Simeon,  Zacharias,  John  the  Baptist,  and  others  who 
had  believed  in  Christ,  and  were  known  to  many  in  Jerusalem,)  And  coming  out 
if  the  tombs  after  his  resurrection,  went  into  the  holy  city  (Jerusalem)  and  appeare  i 
to  many — Who  had  probably  known  them  before:  God  hereby  signifying,  that 
Christ  had  conquered  death,  and  would  raise  all  his  saints  in  due  season 

54.  The  centurion — The  officer  who  commanded  the  guard  ;  and  they  thai  were 
mth  him  feared,  saying,  Truly  this  was  the  Son  of  God — Referring  to  the  words 
of  the  chief  priests  and  scribes,  ver.  43 :  He  said,  I  am  the  Son  of  God. 

56.  James — The  less  :  he  was  so  called,  to  distinguish  him  from  the  other  James, 
the  brother  of  John  ;  probably  because  he  was  less  in  stature. 

57.  When  the  evening  was  co7ne — That  is,  after  three  o'clock ;  the  time  from 
three  to  six  they  termed  the  evening. 

62.  On  the  morrow,  the  day  that  followed  the  day  of  the  preparation — The  day 
of  preparation  was  the  day  before  the  Sabbath,  whereon  they  were  to  prepare  foi 
the  celebration  of  it.     The  next  day  then  was  the  Sabbath  according  to  the  Jews 

'  Vlark  XV,  42  ;  Luke  xxiii,  5*^  •   Tohn  x>r  t^ 


CHAPTER  XXVIII.  TO 

63  chief  priests  and  Pharisees  were  gathered  together  to  Pilate,  Say- 
ing, Sir,  we  remember  that  impostor  said  while  he  was  yet  alive, 

64  After  three  days  I  will  rise  again.  Command  therefore  that  the 
sepulchre  be  secured  till  the  third  day,  lest  his  disciples  i  oming 
steal  him  away,  and  say  to  the  people.  He  is  risen  from  the  dead ; 

6£  so  the  last  imposture  shall  be  worse  than  the  first.     Pilate  said  to 
6f   them,  Ye  have  a  goiard ;  go  make  it  as  secure  as  you  can.     S 

they  went  and  secured  the  sepulchre,  sealing  the  stone,  and  setting 

a  guard. 
XXVIII.     *  Now  after  the  Sabbath,  as  it  began  to  dawn  toward  the 

fust  day  of  the  week,  came  Mary  Magdalene  and  the  other  Mary, 

2  to  sec  the  sepulchre.  And  behold  there  had  been  a  great  earth- 
quake, and  an  angel  of  the  Lord  descending  from  heaven,  had 
come  and  rolled  away  the  stone  from  the  door  and  sat  upon  it. 

3  His   countenance  was  like   lightning,   and   his   raiment  white  as 

4  snow.     And  for  fear  of  him  the  guards  trembled,  and  became  as 
f>  dead  7nen.     But  the  angel  answering  said  to  the  women.  Fear  not 

6  ye  ;  for  I  know  ye  seek  Jesus  who  was  crucified.  He  is  not  here  ; 
for  he  is  risen,  as  he  said  :  come,  see  the  place  where  the  Lord 

7  lay.  And  going  quickly  tell  his  disciples  that  he  is  risen  from 
the  dead.     And  behold  he  goeth  before  you  into  Galilee:  there 

8  shall  ye  see  him.  Lo,  I  have  told  you.  And  departing  quickly 
from  the  sepulchre  with  fear  and  great  joy,  they  ran  to  tell  his 

9  disciples.     And  behold  .lesus  met  them  and  said.  Hail.     And  they 

But  the  evangelist  seems  to  express  it  by  this  circumlocution,  to  show  the  Jewish 
Sabbath  was  then  abolished. 

63.  That  impostor  said,  while  he  was  yet  alive,  After  three  days  I  will  rise 
again — We  do  not  find  tnat  he  had  ever  said  this  to  the7n,  unless  when  he  spoke 
of  the  temple  of  his  body,  John  ii,  19,  21.  And  if  they  here  refer  to  what  he 
then  said,  how  perverse  and  iniquitous  was  their  construction  on  these  words, 
when  he  was  on  his  trial  before  the  council  ?  Chap,  xxvi,  61.  Then  they  seemed 
not  to  understand  them ! 

65.  Ye  have  a  guard — Of  your  own,  in  the  tower  of  Antonia,  which  was  sta. 
tionod  there  for  the  service  of  the  temple. 

66,  They  went  and  secured  the  sepulchre,  sealing  the  stone,  and  setting  a  guard — 
They  set  Pilate's  signet,  or  the  public  seal  of  the  sanhedrim  upon  a  fastening 
which  they  had  put  on  the  stone.  And  all  this  uncommon  caution  was  overruled 
by  the  providence  of  God,  to  give  the  stron^jest  proofs  of  Christ's  ensuing  resur- 
rection ;  since  there  could  be  no  room  for  the  least  suspicion  of  deceit,  when  it 
should  be  found,  that  his  body  was  raised  out  of  a  new  tomb,  where  tliere  was  no 
other  corpse,  and  this  ton.b  hewn  out  of  a  rock,  the  mouth  of  which  was  secured 
by  a  great  stone,  under  a  seal,  ana  a  guard  of  soldiers. 

XXVIII.  2.  An  angel  of  the  Lord  had  rolled  away  the  stone  and  sat  upon  it — 
St.  Luke  and  St.  John  speak  of  two  angels  that  appeared  :  but  it  seems  as  if  only 
one  of  them  had  appeared  sitting  on  the  stone  without  the  sepulchre,  and  tlier. 
going  into  it,  was  seen  with  another  angel,  sitting,  one  where  the  head,  the  other 
where  the  feet  of  the  body  had  lain. 

6.  Come,  see  the  place  where  the  Lord  lay — Probably  in  speaking  he  rose  up, 
md  goii  g  before  the  women  into  the  sepulchre,  said.  Come,  see  the  place.  This 
clearly  reconciles  what  St.  John  relates,  xx,  12,  this  being  one  of  the  two  angels 
there  mentioned. 

7.  There  shall  ye  see  him — In  his  solemn  appearance  to  them  all  together. 
But  their  gracious  Lord  would  not  be  absent  so  long :  he  appeared  to  them  seve. 
ral  times  before  then.  Lo,  I  have  told  you — A  solemn  confirmation  of  what  he 
had  aaid. 

•  Mark  xvi,  1  ;  Luke  xxiv,  1  ;  John  xx,  1 


96  ST.  MATTHEW 

coming  to  him  took  hold  of  his  feet  and  worshipped  him.     Then 

10  said  Jesus  to  them,  Fear  not.      Go,  tell  my  brethren  to  go  into 
Galilee,  and  there  shall  they  see  me. 

1 1  While  they  were  going,  behold  some  of  the  guard  commg  n  Uj 
the  city,  told  the  chief  priests  all  the  things  that  had  been  done 

12  And  having  met  together  with  the  elders  and  consulted,  diey  g\/» 

13  much  money  to  the  soldiers.  Saying,  Say,  his  disciples  cara'j  b) 
3  4  night,  and  stole  him  while  we  slept.  And  if  the  governor  hear  this 
16  we  will  persuade  him  and  secure  you      So  they  taking  the  mone^ 

did  as  they  were  taught ,  and  this  saying  is  commonly  reported 
among  the  Jews  till  this  day. 

16  Then  the  eleven  disciples  went   into  Galilee   to  the  mountain 

17  where  Jesus  had  appointed  them.     And  when  they  saw  him  they 

18  worshipped  him,  though  some  had  doubted.     And   Jesus  coming 
spake  to  them,  saying.  All  power  is  given  me  in  heaven  and  in 

19  earth :  *  Go  ye   and  disciple  all  nations,  baptizing  them   in  the 
name  of  the   Father,  and  of  the   Son,  and  of  the   Holy   Ghost : 

20  Teaching  them  to  observe  all  things  whatsoever  I  have  commanded 
you ;  and  lo,  I  am  with  you  always,  even  to  the  end  of  the  world. 

9.  Hail — The  word  in  its  primary  sense  means,  •'  Rejoice  :"  in  its  secondary 
and  more  usual  meaning,  "  Happiness  attend  you." 

10.  Go  tell  my  brethren — I  still  own  them  as  such,  though  they  so  lately  dis- 
owned  and  forsook  me. 

13.  Say,  his  disciples  came  by  night,  and  stole  him  while  we  slept — Is  it  possible, 
that  any  man  of  sense  should  digest  this  poor,  shallow  inconsistency  ?  If  ye  were 
awake,  why  did  you  let  the  disciples  steal  him  ?  If  asleep,  how  do  you  know 
they  did  ? 

16.  To  the  mountain  where  Jesus  had  appointed  them — This  was  probably  Mount 
Tabor,  where,  (it  is  commonly  supposed,)  he  had  been  before  transfigured.  It 
seems  to  have  been  here  also,  that  he  appeared  to  above  five  hundred  brethren 
at  once. 

18.  All  power  is  given  to  me — Even  as  man.  As  God,  he  had  all  power  from 
eternity. 

19.  Disciple  all  nations — Make  them  my  disciples.  This  includes  the  whole 
design  of  Christ's  commission.  Baptizing  and  teaching  are  the  two  great 
branches  of  that  general  design.  And  these  were  to  be  determined  by  the  circum. 
stances  of  things ;  which  made  it  necessary  in  baptizing  adult  Jews  or  heathens. 
to  teach  them  before  they  were  baptized ;  in  aiscipling  their  children,  to  baj>tize 
them  before  they  were  taught ;  as  the  Jewish  children  in  all  ages  were  fimt 
circumcised,  and  after  taught  to  do  all  God  had  commanded  them 

•Markivi.  15 


NOTES 


ON  THE 

GOSPEL  ACCORDING  TO  ST.  MARK. 


THIS  CONTAINS, 

I  The  beginning  of  the  Gospel, 

a.  John  prepares  the  way     ...  ,       Chap,  i,  l-H 

b.  Baptizes  Jesus,  who  is  proclaimed  the  Son  of  God           .         .  9-11 

c.  Tempted  of  Satan,  served  by  angels        .....  12,  13 

II  The  Gospel  itself, 

.4     In  Galilee :  where  we  may  observe  three  periods, 

a.  After  John  was  cast  into  prison. 
In  general, 

1.  The  place  and  matter  of  his  preaching                   .         .         .  14,1b 

2.  The  calling  of  several  of  the  apostles              .         ,                   ,  16-20 
In  particular, 

1.  Actions  not  censured  by  his  adversaries 

1.  He  teaches  with  authority 21,  22 

2.  Cures  the  demoniac      ........  23-28 

3.  Heals  many  sick            ........  29-34 

4.  Prays 35 

5.  Teaches  every  where ,         .  36-39 

6.  Cleanses  the  leper         .                  40-45 

2.  Actions  censured  by  them. 
Here  occur, 

1.  The  paralytic  forgiven  and  healed         .....  ii,  1-12 

2.  The  call  of  Levi,  aaid  eating  with  publicans  and  sinners        .  13-17 

3.  The  question  concerning  fasting  answered   ....  18-22 

4.  The  ears  of  corn  plucked      .......  23-28 

5.  The  withered  hand  restored  :  Snares  laid      ....  iii,  1-6 

3.  Our  Lord's  retirement, 

1.  At  the  sea     ..........  7-12 

2.  In  the  mountain,  where  the  apostles  are  called     .         .         .  13-19 

3.  In  the  house,  where  after  refuting  the  blasphemy  of  the  Pharisees, 

he  shows  who  are  his  mother  and  his  brethren        .         .  20-35 

4.  In  the  ship ;  various  parables                 .         .         .         .         •  iv,  1-34 

5.  On  the  sea,  and  beyond  it     ......         .  35-41 

V,  1-2U 

6.  On  this  side  the  sea :  Again :  Jairus,  and  the  woman  with  the 

flux  of  blood 21-43 

7.  At  Nazareth :  His  countrymen  offended        .                           .  vi,   1-6 

8.  The  apostles  sent  forth          .......  7-13 

b.  After  John  was  put  to  death, 

1.  Herod's  hearing  of  Jesus,  and  judgment  of  him     .         .         .  14—29 

2.  Christ's  retiring  with  his  apostles,  now  returned  .         .         .  30-32 

3.  The  earnestness  of  the  people;  Christ's  compassion;  five  thou- 

sand fed 33-44 

4.  His  walking  on  the  sea          .......  45-52 

5.  He  heals  many  in  the  land  of  Gennesaret     ....  53—56 

6.  And  teaches  what  defiles  a  man    ......  vii,   1-23 

7.  A  devil  cast  out  in  the  coasts  of  Tyre  and  Sidon           .         .  24-30 

8.  At  the  sea  of  Galilee,  the  deaf  and  dumb  healed ;   four  thou- 

sand fed          .         .                 31-37 

v'ii,  1-f 


98 


NOTES   ON  ST.  JVI  \RK. 


9.  He  conies  into  the  parts  of  Dalmanutha,  and  answers  conctrnin^ 
the  sign  from  heaven      .  .         .       Chap,  viii, 

iO.  In  the  ship,  he  warns  them  of  evil  leaven     .... 

11.  At  Bethsaida,  heiils  the  sick  ...... 

r.  After  he  was  acknowledged  to  be  the  Son  of  God, 
1.  Peter  confessing  him,  lie  enjoins  his  disciples  silence;   foretells 
his  passion  ;  reproves  Peter ;  exhorts  to  follow  him 


10-lS 
14-21 
22-26 


21 

lA     1 

2-33 
33-50 


2.  Is  transfigured :  casts  out  a  devil ;  foretells  his  passion 

3.  Reproves  and  instructs  his  disciples      .... 
B.  In  Judea, 

a.  In  the  borders  ........ 

1.  He  treats  of  divorce      .         ,         .  ... 

2.  Of  little  children  ........ 

3.  Of  entering  into  life,  and  of  the  danger  of  riches 

b.  In  his  way  to  the  city, 

1.  He  foretells  his  passion  a  third  time      .... 

2.  Answers  James  and  John,  and  instructs  them  all 

3.  At  Jericho,  gives  sight  to  Bartimeus    .... 

4.  At  Jerusalem         .....  .         . 

a.  His  royal  entry         ........ 

b.  The  day  after,  the  fig  tree  cursed      ... 

the  temple  purged     ..... 

c.  The  day  after  that, 

1.  Near  the  fig  tree,  he  shows  the  power  of  faith 

2.  In  the  temple, 

1.  His  authority  vindicated        .         .         . 

2.  The  parable  of  the  wicked  husbandmen 

3.  Of  paying  tribute  to  Cesar 

4.  Of  the  resurrection       .... 

5.  Of  the  great  commandment  .         . 

6.  Of  David's  Lord 

7.  He  warns  the  people  of  the  scribes 

8.  Commends  the  poor  widow 

3.  On  Mount  Olivet,  he  foretells  the  destruction  of  the  city  and  temple, 

and  the  end  of  the  world         .....  xiii,  1-37 

d.  Two  days  before  the  passover ;  his  enemies  bargain  with  Judas     xiv,  1-1 1 

e.  On  the  first  day  of  unleavened  bread, 

1.  The  passover  prepared  ....... 

2.  The  Lord's  Supper  instituted        ...... 

3.  After  the  hymn,  the  offence  of  the  disciples  and  Peter's  denial 

foretold  .....  ... 

4.  In  Gethsemane, 

Jesus  prays  ;  wakes  his  disciples 

Is  betrayed  ;  taken  ;  forsaken  of  all  ... 

5    In  the  high  priest's  palace. 

He  is  condemned  to  death     ..*«••. 

Denied  by  Peter 

/.  Friday, 

What  was  done, 

1.  In  Pilate's  palace  ....  .XT,  1-20 

2.  In  the  way ....  21 

3.  At  Golgotha 22 

1.  The  wine  and  myrrh  offered      ...  .         .  23 

2.  The  crucifixion  ;  his  garments  parted        ....         24,  25 

3.  The  title 26 

4.  The  two  malefactors 27,  28 

5.  Revilings 29-32 

6.  The  darkness ;  the  cry  of  Jesus ;  the  scoff;  the  vinegar ;  his 
death  ;  the  veil  rent 

The  saying  of  the  centurion;  the  women  looking  on 


X,  1 

2-12 

13-16 

17-31 

32-34 
35-45 
46-52 
xi,  ] 
2-11 
12-14 
15-19 

20-26 

27-33 
xii,  1-12 
13-17 
18-27 
28-34 
35-37 
38-40 
41-44 


12-16 
17-25 

26-31 

32-42 
43-52 

53-65 
66-72 


4.  In  the  evening,  the  burial 


33-38 
39-41 
42-4- 


CHAPTER  1  99 

g.  Sunday, 

Our  Lord's  resurrection  declared. 

1.  By  an  angel  ...  Chap,  xvi,  1-8 

2.  By  himself, 

To  Mary  Magdalene 9-li 

To  two  going  into  the  country       ...                  .         .  12,  13 

To  the  eleven  sitting  at  meat         ....                  .  14 
II.  The  Gospel, 

1.  Committed  by  Christ  to  his  aoostles  after  his  resurrection,  and  15-18 

2.  Confirmed  afler  his  ascension        ...                  .         .  >9, 2<, 


ST.  MARK. 


1  The*  beginning  of  the  Gospel  of  Jesus  Christ,  the  Son  of  God  : 

2  As  it  is  written  in  the  prophets,    f  Behold,  I   send  my  messenger 

3  before  thy  face,  who  shall  prepare  thy  way  before  thee,     |  The 
voice  of  one  crying  aloud  in  the  wilderness.  Prepare  ye  the  way 

4  of  the  Lord,  make  his  paths  straight.     John  was  baptizing  in  the 
wilderness    and    preaching  the   baptism  of   repentance,    for    the 

5  remission  ot  sin^.     And  there  went  out  to  him  all  the  country  of 
Judea,  and  all  thb^  of  Jerusalem,  and  were  baptized  of  him  in  the 

6  river  Jordan,  confessing  their  sins.     And  John  was  clothed  with 
camels'  hair,  and  with  a  leathern  girdle  about  his  loins,  and  ate 

7  locusts  and  wild  honey.  And  proclaimed,  saying.  There  cometh  after 
me  one  mightier  than  I,  the  latchet  of  whose  shoes  I  am  not  worthy 

8  to  stoop  down  and  unloose.     I   indeed   have  baptized   you    with 

9  water ;  but  he  will  baptize  you  with  the  Holy  Ghost.     §  And  in 
those  days,  Jesus  came  from  Nazareth  of  Galilee,  and  was  bap- 

10  tized  by  John  at  Jordan.  And  coming  up  from  tlie  water,  straight- 
way he  saw  the  heavens  opened,  and  the  Spirit  as  a  dove  descend- 

11  ing  upon  him.     And  a  voice  came  from  heaven,  saying,  Thou  art 

12  my  beloved  Son,  in  whom  I  delight.     ||  And  immediately  the  Spirit 

13  thrusteth  him  out  into  the  wilderness.  And  he  was  there  in  the 
wilderness  forty  days,  tempted  by  Satan ;  and  was  with  the  wild 
beasts :   and  the  angels  served  him. 

Verse  1.  The  beginning  of  the  Gospel  of  Jesus  Christ — The  evangelist  speaks  with 
strict  propriety :  for  the  beginning  of  the  Gospel  is  in  the  account  of  John  the 
Baptist,  contained  in  the  first  paragraph  ;  the  Gospel  itself  in  the  rest  of  the  book. 

4.  Preaching  the  baptism  of  repentance — That  is,  preaching  repentance,  and 
3apti2ing  as  a  sign  and  means  of  it. 

7.  The  latchet  of  whose  shoes  I  am  not  worthy  to  unloose — That  is,  to  do  him 
iie  very  meanest  service. 

12.  And  i^nmediately  the  Spirit  thrusteth  him.  out  into  the  wilderness — So  in 
lil  the  children  of  God,  extraordinary  manifestations  of  his  favour  are  wont  to 
3e  followed  by  extraordinnry  temptations. 

13.  And  he  was  there  forty  days,  tempted  by  Satan — Invisibly.  After  this  fol- 
lowod  the  temptation  by  him  in  a  visible  shape,  related  by  St.  Matthew.  And  he 
was  with  the  wild  beasts — Though  they  had  no  power  to  hurt  him.  St.  Mark  not 
only  gives  us  a  compendium  of  St.  Matthew's  Gospel,  but  likewise  several  valua- 
ble particulars,  which  the  other  evangelists  have  omitted. 

♦  Matt,  iii,  1 ;  Luke  .ii,  1        t  Mai.  iii,  1.       J  Isa.  xl,  3.       ^  Matt,  iii,  13  .  Luke  iii,  21. 
II  Matt,  iv,  1 ;  Luke  iv   1. 


I(!0  ST.  MARK. 

14  *  Now  after  John  was  put  m  prison,  Jesus  came  into  Galilee, 

15  preaching  the  Gospel  of  the  kingdom  of  God,  Saying,  The  time 
is  fulfilled,  and  the  kingdom  of  God  is  at  hand :  repent  ye,  and  be- 

16  lieve  the  Gospel,  t  And  walking  by  the  sea  of  Galilee,  he  saw 
Simon  and  Andrew  his  brother  casting  a  net  into  the  sea,  (for  lliey 

17  were  fishermen.)     And  Jesus  said  to  them,  Come  ye  after  me,  and 

18  I  will  make  you  fishers  of  men.     And  straightway  leaving  their 

19  nets,  they  followed  him.  And  having  gone  thence  a  little  farther, 
he  saw  James  the  son  of  Zebedee,  and  John  his  brother,  who  were 

20  also  in  the  vessel  mending  their  nets :  And  he  called  them ;  md 
immediately  leaving  their  father  Zebedee  in  the  vessel  with  the 
hired  servants,  they  went  after  him. 

21  I  And  they  go  into  Capernaum.     And  straightway  on  the  Sab- 

22  bath,  he  went  into  the  synagogue  and  taught.  And  they  were 
astonished  at  his  teaching ;  for  he  taught  them  as  one  having  au- 

23  thority,  and  not  as  the  scribes.     And  there  was  in  their  synagogue 

24  a  man  having  an  unclean  spirit,  and  he  cried  out.  Saying,  Let  us 
alone  :  what  have  we  to  do  with  thee,  Jesus  of  Nazareth  ?    Art  thou 

25  come  to  destroy  us?  I  know  thee  who  thou  art,  the  Holy  One  of 
God.     And  Jesus  rebuked  him,  saying,  Hold  thy  peace  and  come 

26  out  of  him.     And  the  unclean  spirit  having  torn  him,  and  cried  with 

27  a  loud  noise,  came  out  of  him.  And  they  were  all  amazed,  so  that 
they  questioned  among  themselves,  saying.  What  is  this  ?  What 
new  teaching  is  this  ?     For  with  authority  he  cominandeth  even 

28  the  unclean  spirits,  and  they  obey  him.  And  immediately  his  fame 
went  forth  into  all  the  country  of  Galilee  round  about. 

29  ^  And  coming  out  of  the  synagogue,  they  entered  forthwith  into 

30  the  house  of  Simon  and  Andrew,  with  James  and  John.  And 
Simon's  wife's  mother  lay  ill  of  a  fever,  and  immediately  they  tell 

31  him  of  her.  And  he  came,  and  taking  her  by  the  hand,  lifted  her 
up ;  and  straightway  the  fever  left  her,  and  she  waited  on  them. 

32  And  in  the  evening,  when  the  sun  was  set,  they  brought  to  him  all 

33  that  were  diseased,  and  them  that  were  possessed  with  devils.    And 

34  the  whole  city  was  gathered  together  at  the  door.  And  he  healed 
many  that  were  ill  of  divers  diseases,  and  cast  out  many  devils,  and 
suflfered  not  the  devils  to  say  that  they  knew  him. 

15.  Ti:i  time  is  fulfilled — The  time  of  my  kingdom,  foretold  by  Daniel,  expected 
by  you,  is  fully  come. 

18.  Straightway  leaving  their  nets,  they  followed  him — From  this  time  they  for. 
sook  tlieir  employ,  and  constantly  attended  him.  Happy  they  who  follow  Christ 
at  the  first  call ! 

26.  A  loud  noise — For  he  was  forbidden  to  speak.  Christ  would  neither  suffei 
those  evil  spirits  to  speak  in  opposition,  nor  yet  in  favour  of  him.  He  needed  noi 
their  testimony,  nor  would  encourage  it,  lest  any  should  infer  that  he  iCed  in 
cone  .;t  with  them. 

32  When  the  sun  was  set — And,  consequently,  the  Sabbath  was  endf*d,  which 
they  reckoned  from  sunset  to  sunset. 

33.  And  the  whole  city  was  gathered  together  at  the  door — O  what  a  fair  pros 
pect  was  here  I  Who  could  then  have  imagined  that  all  these  blossoms  would  dia 
away  without  fruit  ? 

34.  He  suffered  not  the  devils  to  say  that  they  knew  him — That  is,  according  ta 

•Matt   iv    12         tMatt  iv  18-Lukev,  1.        tLukeiv,  .31.         (J  Matt  viii,  14. 

Luke  iv,  38 


CHAPTEK  II.  lOi 

35  *  And  in  the  morning,  rising  a  great  while  before  day,  he  weni 

36  out  and  departed  into  a  desert  place,  and  prayed  there.    And  Simon 

37  and  they  that  were  with  him  followed  after  him.    And  having  found 

38  him,  they  say  to  him,  All  men  seek  thee.  And  he  saith  to  them, 
Let  us  go  to  the  neighbouring  towns,  that  I  may  preach  there  also : 

39  for  therefore  am  I  come.  And  he  preached  in  their  synagogues 
throughout  all  Galilee,  and  cast  out  devils. 

40  f  And  there  came  to  him  a  leper  beseeching  him,  and  kneelinc 
down  to  him,  and  saying  to  him.  If  thou  wilt  thou  canst  make  me 

41  clean.  And  Jesus,  moved  with  tender  compassion,  stretching  out 
his  hand,  touched  him,  and  saith  to  him,  I  will :   be  thou  clean. 

42  And  when  he  had  spoken,  immediately  the  leprosy  departed  from 

43  him,  and  he  was  made  clean.     And  having  straitly  charged  him, 

44  he  forthwith  sent  him  away,  And  saith  to  him.  See  thou  say 
nothing  to  any  man :  but  go,  show  thyself  to  the  priest,  and  offer 
for  thy  cleansing  what  Moses  commanded  for  a  testimony  to  them 

45  But  he  going  out  published  it  much,  and  blazed  abroad  the  matter, 
so  he  could  no  more  openly  enter  into  the  city ;  but  he  was  without 
in  desert  places :   and  they  came  to  him  from  every  quarter. 

11.       And  again  he  entered  into  Capernaum  after  some  days :  and  it 

2  was  heard  that  he  was  in  the  house.  And  many  were  gathered 
together,  so  tiiat  there  was  no  room  for  them,  no,  not  even  about 

3  the  door.     And  he  spake  the  word  to.  them.     %  And  they  came  to 

4  him,  bringing  a  paralytic,  borne  of  four.  And  not  being  able  to 
come  nigh  him  for  the  crowd,  they  uncovered  the  roof  where  he 
was,  and  having  broken  it  up,  they  let  down  the  couch  whereon 

Dr.  Mead's  hypothesis,  (that  the  Scriptural  demoniacs  were  only  diseased  persons,) 
He  suffered  not  the  diseases  to  say  that  they  knew  him  J 

35.  Rising  a  great  while  before  day — So  did  he  labour  for  us,  both  day 
ind  night. 

44.  See  thou  say  nothing  to  any  man — But  our  blessed  Lord  gives  no  such 
charge  to  us.  If  he  has  made  us  clean  from  our  leprosy  of  sin,  we  are  not  com. 
manded  to  conceal  it.  On  the  contrary,  it  is  our  duty  to  publisii  it  abroad,  both 
for  the  honour  of  our  Benefactor,  and  that  others  wiio  are  sick  of  sin  may  be  en 
couraged  to  ask  and  hope  for  the  same  benefit.  But  go,  show  thyself  to  the  priest, 
and  offer  for  thy  cleansing  what  Moses  commanded  for  a  testimony  to  them — The 
priests  seeing  him,  pronouncing  him  clean,  Lev.  xiii,  17,  23,  28,  37,  and  accord- 
ingly allowing  him  to  offer  as  Moses  commanded.  Lev.  xiv,  2,  7,  was  sucli  a  proof 
against  them,  that  tliey  durst  never  say  the  leper  was  not  cleansed  ;  which  out 
of  envy  or  malice  against  our  Saviour  they  might  have  been  ready  to  say,  upcii 
his  presenting  himself  to  be  viewed,  according  to  the  law,  if  by  the  cleansed 
person's  talking  much  about  his  cure,  the  account  of  it  had  reached  their  ears 
before  he  came  in  person.  This  is  one  gr«at  reason  why  our  Lord  commando; 
this  man  to  say  nothing. 

45.  So  that  Jesus  could  no  more  openly  enter  into  the  city — It  was  also  to  pre. 
■•ent  this  inconvenience  that  our  Lord  had  enjoined  him  silence. 

II.  1.  And  again — After  having  been  in  desert  places  for  some  time,  h« 
returneti  privately  to  the  city.     In  the  house — In  Peter's  house. 

2.  And  immediately  many  were  gathered  together — Hitherto  continued  the 
general  impression  on  their  hearts.  Hitherto,  even  a  Capernaum,  all  who  heard 
received  the  word  with  joy. 

4.  They  uncovered  the  roof — Or,  took  up  the  covering,  the  lattice  or  trap  door, 
which  was  on  all  their  houses,  (being  flat  roofed.)  And  finding  it  not  wide 
snough,  broke  the  passage  wider,  to  let  down  the  couch. 

*  Luke  iv,  42.        t  Matt,  viii,  2  ;  Luke  v,  12         %  Matt  ix.  2 ;  Luke  v,  18. 


102  ST.  MARK. 

5  the  paralytic  lay.     Jesus  seeing  their  faith,  said  to  the  paralytic 

6  Son,  thy  sins  are  forgiven  thee.     But  certain  of  the  scribes  were 

7  sitting  there,  and  reasoning  in  their  hearts,  Why  doth  this  man 

8  thus  speak  blasphemies  ?  Who  can  forgive  sins,  but  God  only  ? 
And  Jesus  immediately  knowing  in  his  spirit  that  they  so  reasoned 
in  themselves,  said  to  them.  Why  reason  ye  thus  in  your  hearts  ? 

9  Which  is  easier  ?    To  say  to  the  paralytic.  Thy  sins  are  forgiven 

10  thee  ?  Or  to  say,  Arise,  and  take  up  thy  couch,  and  walk  ?  But 
that  ye  may  know  that  the  Son  of  man  hath  authority  on  earth  to 

1 1  forgive  sins :    (He   saith  to  the   paralytic)   I  say  to  thee,  Arise, 

12  take  up  thy  couch,  and  go  to  thine  house.  And  immediately  he 
arose,  and  taking  up  his  couch,  went  forth  before  them  all ;  so  that 
they  were  all  amazed,  and  glorified  God,  saying,  We  never  saw 
It  thus. 

13  And  ho  went  forth  again  by  the  sea  side,  and  all  the  multitude 

14  came  to  him,  and  he  taught  them.  *  And  passing  by  he  saw  Levi, 
the  son  of  Alpheus,  sitting  at  the  receipt  of  custom,  and  saith  to 

15  him.  Follow  me.  And  he  arose  and  followed  him.  And  as  Jesus 
sat  at  meat  in  his  house,  many  publicans  also  and  sinners  sat  toge- 
ther with  Jesus  and  his  disciples  ;  for  there  were  many,  and  they 

16  followed  him.  And  the  scribes  and  Pharisees  seeing  him  eating 
with  publicans  and  sinners,  said  to  his  disciples.  How  is  it  that 

17  he  eateth  and  drinketh  with  publicans  and  sinners  ?  And  Jesus 
hearing  it  saith  to  them.  They  that  are  whole  need  not  a  physician 
but  they  that  are  sick :   I  came  not  to  c  all  the  righteous  but  sin 

IJr  ners.  f  Now  the  disciples  of  John  and  the  Pharisees  used  to  fast : 
and  they  come  and  say  to  him.  Why  do  the  disciples  of  John  and 

19  of  the  Pharisees  fast,  but  thy  disciples  fast  not?  And  Jesus  said  to 
them,  Can  the  children  of  the  bride  chamber  fast  while  the  bride- 
groom is  with  them  ?     As  long  as  they  have  the  bridegroom  with 

20  them  they  cannot  fast  But  the  days  will  come,  when  the  bride- 
groom shall  be  taken  away  from  them ;  and  then  shall  they  fast  in 

6.  But  certain  of  the  scribes — See  whence  the  first  offence  cometh !  As  yet 
not  one  of  the  plain  unlettered  people  were  offended.  They  all  rejoiced  in  the 
light,  till  these  men  of  learning  came,  to  put  darkness  for  light,  and  light  for 
darkness.  Wo  to  all  such  blind  guides!  Good  had  it  been  for  these  if  they  had 
never  been  born.  O  God,  let  me  never  offend  one  of  thy  simple  ones !  Sooner 
let  my  tongue  cleave  to  the  roof  of  my  mouth ! 

12.  They  were  all  amazed — Even  the  scribes  themselves  for  a  time. 

13.  All  the  multitude  came  to  him — Namely,  by  the  sea  side.  And  he  as  rea- 
dily taught  them  there  as  if  they  had  been  in  a  synagogue. 

15.  Many  publicans  and  notorious  sinners  sat  with  Jesus — Some  of  them 
doubtless  invited  by  Matthew,  moved  with  compassion  for  his  old  companions  in 
sin.  But  the  next  words,  For  there  were  many,  and  they  followed  him,  seem  to  imply, 
that  the  greater  part,  encouraged  by  his  gracious  words  and  the  tenderness  of  luE 
behaviour,  and  impatient  to  hear  more,  stayed  for  no  jnvitation,  but  pressed  in  ailej 
him,  and  kept  as  close  to  him  as  they  could. 

16.  And  the  scribes  and  Pharisees  said — So  now  the  wise  men  being  joined  by 
the  saints  of  the  world,  went  a  little  farther  in  raising  prejudices  against  our 
Lord.  In  his  answer  he  uses  as  yet  no  harshness,  out  only  calm,  dispassionate 
reasoning. 

X7.  /  came  not  to  call  the  righteous — Therefore  if  these  were  righteous  I  should 
not  call  them.     But  now,  they  are  the  very  persons  I  came  to  save. 

♦  Matt,  ix,  9;  Luke  v,  27.        t  Matt,  ix,  14 ;  Luke  v,  33. 


CHAPTER  III.  103 

£.  those  days.  No  man  sewelh  a  piece  of  new  cloth  on  an  old  gar- 
ment :  else  the  new  piece  that  filleth  it  up  taketh  away  from  the 

22  old,  and  the  rent  is  made  worse.  And  no  man  putteth  new  wine 
into  old  leathern  bottles ;  else  the  new  wine  bursteth  the  bottles, 
and  the  wine  is  spilt,  and  the  bottles  are  lost;  but  new  wine  mus 
be  put  incc  new  bottles. 

id       *  And  he  went   through  the    corn  fields  on   the  Sabbath  day 

li  and  his  disciples  as  they  went  plucked  the  ears  of  corn.  Ami 
the  Pharisees  said  to  him.  Behold,  why  do  they  on  the  Sabbath 

2j  that  which  is  not  lawful  ?  And  he  said  to  them,  Have  ye  never 
read  what  David  did,  when  he  had  need  and  was  hungry,  he  and 

26  they  that  were  with  him  ?  f  How  he  went  into  the  house  of  God 
in  the  days  of  Abiathar  the  high  priest,  and  ate  the  show  bread, 
which  is  not  lawful  for  any  but  the  priests  to  eat,  and  gave  also  to 

27  them  who  were  with  him  ?    And  he  said  to  them.  The  Sabbath  was 

28  made  for  man,  and  not  man  for  the  Sabbath.  Moreover  the  Son  of 
man  is  Lord  even  of  the  Sabbath. 

HI.         I  And  he  entered  again  into  the   synagogue  :  and  there  was 

2  a  man  there  who  had  a 'withered  hand.  And  they  watched  him 
whether  he  would  heal  him  on  the  Sabbath,  that  they  might  accuse 

3  him.     And  he  saith  to  the  man  that  had  the  withered  hand,  Stand 

4  up  in  the  midst.  And  he  saith  to  them.  Is  it  lawful  to  do  good  on 
the  Sabbath,  or  to  do  evil  ?    To  save  life,  or  to  kill  ?    But  they  held 

5  their  peace.  And  looking  round  upon  them  with  anger,  being 
grieved  for  the  hardness  of  their  hearts,  he  saith  to  the  man, 
Stretch   forth   thine   hand.     And   he   stretched   it  forth  :    and  his 

6  hand  was  restored.  And  the  Pharisees  going  out,  straightway  took 
counsel  with  the  Herodians  against  him,  that  they  might  de- 
stroy him. 

7  Then  Jesus  withdrew  with  his  disciples  to  the  sea ;  and  a  great 

26.  In  the  days  of  Abiathar  the  high  priest —  Abimelech,  the  father  of  Abia- 
thar,  was  high  priest  then ;  Abiathar  himself  not  till  some  time  after.  Tliis 
phrase  therefore  only  means,  In  the  time  of  Abiathar,  who  was  afterward  the 
liigh  priest. 

27.  The  Sabbath  was  made  for  man — And  therefore  must  give  way  to  man's 
necessity. 

28.  Moreover  the  Son  of  man  is  Lord  even  of  the  Sabbath — Being  the  supremo 
Lawgiver,  he  hath  power  to  dispense  with  his  own  laws ;  and  witli  this  in  par- 
ticular. 

III.  He  entered  again  into  the  synagogue — At  Capernaum  on  the  same  day. 

2.  And  they — The  scribes  and  Pharisees,  watched  him,  that  they  might  accuse 
Mm — Pride,  anger,  and  shame,  after  being  so  often  put  to  silence,  began  now  to 
lipen  into  malice. 

4  Is  it  laxoful  to  save  life  or  to  kill? — Which  he  knew  they  were  seeking 
occasion  to  do.  But  they  held  their  peace — Being  confounded,  though  not 
vjnvinced. 

5.  Looking  round  upon  them  uith  anger,  being  grieved — Angry  at  the  sin, 
grieved  at  the  sinner ;  the  true  standard  of  Christian  anger.  But  who  can 
separate  anger  at  sin  from  anger  at  the  sinner  ?  None  but  a  true  believei 
in  Christ. 

6.  The  Pharisees  going  out — Probably  leaving  the  scribes  to  watch  him  still : 
took  counsel  with  the  Herodians — as  bitter  as  they  usually  were  against  each 
other. 

*  Matt,  xii,  1  ;  Luke  vi,  1.         +  1  Sam,  xxi,  6.         t  Matt,  xii,  9 ,  Luke  vi,  6. 


104  ST.  MARK. 

8  multitude  from  Galilee  followed  him,  and  from  Judea,  And  fron^ 
Jerusalem,  and  from  Idumea,  and  from  beyond  Jordan ;  and  they 
about  Tyre  and  Sidon,  a  great  multitude,  -.ivincr  heard  what  great 

9  things  he  did,  came  to  him.  And  he  spake  to  his  disciples,  that  a 
vessel  should  wait  on  him,  because  of  the  multitude,  lest  they 

10  should  throng  him.     For  he  had  healed  many,  so  that  they  rushed 

1 1  in  upon  him,  as  many  as  had  plagues.     And  the  unclean  spirits 
when  they  saw  him,  fell  down  before  him  and  cried,  saying,  Thotr 

12  art  the  Son  of  God.     And  he  strictly  charged  them  not  to  make 

13  him  known.     *  And  he  goeth  up  into  the  mountain,  and  calleth  to 

14  him  whom  he  would,  and  ihey  came  to  him.     t  And  he  ordained 
twelve,  that  they  might  be  with  him,  and  that  he  might  send  them 

15  forth  to  preach.  And  to  have  power  to  heal  diseases  and  cast  out 

16  devils.     And  Simon  he  surnamed  Peter:   And  James  the  son  of 

17  Zebedee,  and  John  the  brother  of  James  (and  he  surnamed  them 

18  Boanerges,  that  is,  sons  of  thunder)  and  Andrew  and   Philip,  and 
Bartholomew,  and   Matthew,  and  Thomas,  and  James  the  son  of 

19  Alpheus,  and   Thaddeus,  and   Simon  the   Canaanite,  And    Judas 
Iscariot,  who  also  betrayed  him.         • 

20  And  they  come   into  a  house  :   and  the  multitude  cometh  toge- 

21  ther  again,  so  that  they  could  not  so  much  as  eat  bread.     And  his 
relations  hearing  of  it,  came  out  to  lay  hold  on  him ;  for  they  said, 

22  He   is  beside  himself.     |  But  the  scribes   who  had   come   down 
from  Jerusalem  said.  He  hath  Beelzebub,  and  by  the  prince  of  the 

23  devils  casteth  he  out  devils.     And  calling  them  to  him,  he  said  to 

24  them  in  parables,  How  can  Satan  cast  out  Satan  ?    If  a  kingdom 

25  be  divided  against  itself,  that  kingdom  cannot  stand.     And   if  a 

26  house  be  divided  against  itself,  that  house  cannot  stand.     If  Satan 
then  be  risen  up  and  divided  against  himself,  he  cannot  stand,  but 

27  hath   an  end.     None   can  enter  into  the  strong  one's  house  and 


8.  From  Idumea — The  natives  of  which  had  now  professed  the  Jewish  religion 
above  a  hundred  and  fifty  yerrs.  They  about  Tyre  and  Sidon — The  Israelites 
<n\iO  lived  in  those  coasts. 

10.  Plagues  or  scourges  (so  the  Greek  word  properly  means)  seem  to  be  those 
very  painful  or  afflictive  disorders  which  were  frequently  sent,  or  at  least  permit, 
ted  of  God,  as  a  scourge  or  punishment  of  sin. 

12.  He  charged  them  not  to  make  him  known — It  was  not  the  time :  nor  were 
.hey  fit  preachers. 

13.  He  calleth  whom  he  would — With  regard  to  the  eternal  states  of  men,  God 
ilways  acts  as  just  and  merciful.  But  with  regard  to  numberless  other  things, 
ne  seems  to  us  to  act  as  a  mere  sovereign. 

16.  He  surnamed  them  sirs  of  thunder — Both  with  respect  to  the  warmth  and 
impetuosity  of  their  spirit,  their  fervent  manner  of  preaching,  and  the  power  of 
the.r  word. 

21.  To  eat  bread — That  is,  to  take  any  subsistence. 

21  His  relations — His  mother  and  his  brethren,  ver.  31  But  it  was  some  tims 
before  they  could  come  near  him. 

22.  The  scribes  and  Pharisees,  Matt,  xii,  22  ;  who  had  coine  down  from  Jtrusaleth 
— Purposely  on  the  devil's  errand.  And  not  without  success.  For  the  common 
people  now  began  to  drink  in  the  poison,  from  these  learned,  good,  honourable 
men  !  He  hath  Beelzebub — at  command,  is  in  league  with  him  :  And  by  the  prince 
of  the  devils  casteth  he  out  devils — How  easily  may  a  man  of  learning  elude  the 
Btrongest  proof  of  a  work  of  God  !  How  readily  can  he  account  for  every  incident 
without  ever  taking  God  into  the  question 

•  Luke  vi,  12.       t  Matt,  x  2;  Luke  vi,  13  ;  Acts  i,  13.       t  Matt,  xii,  24 ;  Luke  xi,  15 


CHAPTER  IV.  105 

plunder  Ids  goo^s,  unless  he  first  bind  the  strong  one,  and  then  he 

23  will  plunder  nis  house.     *  Verily  I  say  to  you,  All  sins  shall  be 

forgiven  the  sons  of  men,  and  blasphemies  wherewith  soever  the) 

29  shall  blaspheme.   But  he  that  shall  blaspheme   against  the  Holy 
Ghost  hath  never  forgiveness,  but  is  liable  to  eternal  damnation : 

30  Because  they  said.  He  hath  an  unclean  spirit,     t  Then  come  his 

31  brethren  and  his  mother,  and  standing  without,  sent  to  him,  calling 

32  him.     And   the   multitude  sat  about  him :  and   they  say  to  him, 

33  Behold,  thy  mother  and  thy  brethren  without  seek  .or  thee.     And 
he  answered  them,  saying.  Who  is   my  mother  or  my  brethren  ? 

34  Axid  looking  round  on  them  who  sat  about  him,  he  said.  Behold  my 

35  mother  and  my  brethren.     For  whosoever  shall  do  the  will  of  God 
the  same  is  my  brother  and  sister  and  mother. 

IV.     I  And  again  he  taught  by  the   sea  side,  and  a  great  multitude 
was  gathered  to  him,  sc  that  going  into  the  vessel,  he  sat  in  the 

2  sea,  and  the  whole  multiiude  was  by  the  sea  on  the  land.     And  he 
taught  them   many  things   by  parables,  and  said  to  them  in  his 

3  teaching,  Hearken  :   Behold,  a  sower  went  out  to  sow.     And  as  he 

4  sowed,   some  fell  by   the   highway  side,  and  the  birds  came  and 

5  devoured   it.     And  some   fell  on   stony  ground,  where  it  had  not 
much  earth :   and  immediately  it  sprung  up,  because   it  had   no 

6  depth  of  earth.     But  when  the  sun  was  up,  it  was  scorched,  and 

7  because  it  had  no  root,  it  withered  away.     And  some  fell  among 
thorns,  and  the  thorns  grew  up  and  choked  it,  and  it  yielded  no 

8  fruit.     And  other  fell  on  good  ground,  and  yielded  fruit  springing 
up  and  increasing,  and  brought  forth  some  thirty,  and  some  sixty, 

9  and  some  a  hundred.     And  he  said,  he  that  hath  ears  to  hear,  let 
him  hear. 

30.  Because  they  said,  He  hath  an  unclean  spirit — Is  it  not  astonishing,  that 
men  who  have  ever  read  these  words,  should  doubt,  what  is  the  blasphemy 
against  the  Holy  Ghost?  Can  any  words  declare  more  plainly,  that  it  is  "the 
ascribing  tliose  miracles  to  the  power  of  the  devil  which  Christ  wrought  by  the 
power  of  the  Holy  Ghost?" 

31.  Then  come  his  brethren  and  his  mother — Having  at  length  made  their  way 
through  the  crowd,  so  as  to  come  to  the  door.  His  brethren  are  here  named 
first,  as  being  first  and  most  earnest  in  the  design  of  taking  him  :  for  neither  did 
thr-se  >f  his  brethren  believe  on  him.  They  sent  to  him,  calling  him — They  sent 
one  into  the  house,  wiio  called  him  aloud,  by  name. 

34.  Looking  round  on  them  xcho  sat  about  him — With  the  utmost  sweetness ; 
He  said.  Behold  my  mother  and  my  brethren — In  this  preference  of  his  true  dis. 
ciples  even  to  tlie  Virgin  Mary,  considered  merely  as  his  mother  after  the  flesh, 
he  not  only  shows  his  high  and  tender  affection  for  them,  but  seems  designedly 
lo  guard  against  those  excessive  and  idolatrous  honours,  which  he  foresa-v  would 
in  after  ages  be  paid  to  her. 

IV.  2.  He  taught  them  many  things  by  parabL^s — After  the  usual  manner  of 
vhe  eastern  nations,  to  make  his  instructions  more  agreeable  to  them,  and  to  ira 
iross  ther  \  the  more  upon  attentive  hearers.  A  parable  signifies  not  only  a  siiniU 
IT  comparison,  and  sometimes  a  proverb,  but  any  kind  of  instructive  speech, 
wherein  spiritual  things  are  explained  and  illustrated  by  natural,  Prov.  i,  6.  Ti 
understand  a  proverb  and  the  interpretation — The  proverb  is  the  literal  sense,  the 
mterpretation  is  the  spiritual ;  resting  in  the  literal  sense  killeth,  but  the  spirituaJ 
giveth  life. 

3.  Heark.  n — Tiiis  word  he  probably  spoke  with  a  loud  voice,  to  stop  the  nois? 
itid  hurry  of  the  people. 

'  Matt,  xii,  31  :  Luke  xii,  10.         f  Matt,  xii,  46  ;  Luke  viii,  19         |  Matt,  xiii,  1 ; 

Luke  Tiii,  4. 


106  ST.  MARK. 

[0      And  when  he  was  alone,  they  that  were  about  him,  with  the 
1  twelve,  asked  him  of  the  parable.     And  he  said  to  them,  To  you 
it  is  given  to  know  the  mystery  of  the  kingdom  of  God :  but  to 
i2  them  that  are  without  all  things  are  in  parables ;  So  that  seeing 
they  see,  and  do  not  perceive,  and  hearing  they  hear,  and  do  not 
understand  ;  lest  at  any  time  they  should  be  converted,  and  thei^ 
sins  should  be  forgiven  them. 
1 3       And  he  saith  to  them.  Know  ye  not  this  parable  T    How  'hei 
!  4  will  ye   know  all  parables  ?    The  sower  soweth  the  word.     And 
15  these  are  they  by  the  highway  side,  where  the  word  is  sown :  but 
when  they  have   heard,   Satan   cometh  immediately,  and   taketh 
IC  away  the  word  sown  in  their  hearts.     And  these  are   they   like- 
wise who  have  received  the  seed  on  stony  ground,  who  when  they 

17  have  heard  the  word  immediately  receive  it  with  joy:  But  have 
not  root  in  themselves,  but  are  only  for  a  time,  afterward,  when 
affliction  or  persecution  ariseth  because  of  the  word,  they  are  pre- 

18  sently  offended.     And  these  are  they  that  have  received  it  among 

19  thorns,  who  hear  the  word,  And  the  cares  of  this  world,  and  the 
deceitfulness  of  riches,  and  the  desire  of  other  things  entering  in, 

20  choke  the  word,  and  it  becoraeth  unfruitful.  And  these  are  they 
that  have  received  it  on  the  good  ground,  who  hear  ihe  word  and 
receive  it,  and  bring  forth  fruit,  some  thirty  fold,  some  sixty,  and 

21  some  a  hundred.  *  And  he  said  to  them.  Is  a  candle  brought  to 
be  put  under  a  bushel  or  under  a  bed,  and  not  to  be  set  on  a  candle- 

22  stick  ?  t  For  there  is  nothing  hid,  which  shall  not  be  made 
manifest,   neither   was   any  thing  kept  secret,   but   that   it   might 

23  come  abroad.     If  any  man  hath  ears  to  hear,  let  him  hear.     And 

24  he  said  to  them.  Take  heed  what  ye  hear.  With  what  measure 
ye  mete,  it  shall  be  measured  to  you,  and  to  you  that  hear,  shall 

25  more  be  given.     J  For  he  that  hath,  to  him   shall  be  given ;  and 

10.  When  he  wna  alone — That  is,  retired  apart  from  the  multitude. 

11.  To  them  that  are  without — So  the  Jews  termed  the  heathens:  so  our  Lord 
terms  all  obstinate  unbelievers  :  for  they  shall  not  enter  into  his  kingdom  :  they 
shall  abide  in  outer  darkness. 

12.  So  that  seeing  they  see  and  do  not  perceive — They  would  not  see  before 
now  they  could  not,  God  having  given  them  up  to  the  blindness  which  they 
had  chosen. 

13.  Know  ye  not  this  parable  7 — Which  is  as  it  were  the  foundation  of  all  those 
that  I  shall  speak  hereafter ;  and  is  so  easy  to  be  understood  ? 

19.  The  desire  of  other  things  choke  the  word — A  deep  and  important  truth  ! 
The  desire  of  any  thing,  otherwise  than  as  it  leads  to  happiness  in  Goo,  directly 
tends  to  barrenness  of  soul.  Entering  in — Where  they  were  not  before.  Let 
him  therefore  who  has  received  and  retained  the  word,  see  that  no  other  desire 
then  enter  in,  such  as  perhaps  till  then  he  never  knew.  It  becometh  unfruitful 
—After  the  fruit  had  grown  almost  to  perfection. 

21.  And  he  said.  Is  a  candle — As  if  he  had  said,  I  explain  these  things  to  joj, 
I  give  you  this  light,  not  to  conceal,  but  to  impart  it  to  others.  And  if  I  con 
ceal  any  thing  from  you  now,  it  is  only  that  it  may  be  more  effectually  manifested 
hereafter. 

24.  Take  heed  what  ye  hear — That  is,  attend  to  what  you  hear,  that  it  may 
have  its  due  influence  upon  you.  With  what  measure  you  mete — That  is,  accord 
ing  to  the  improvement  you  make  of  what  you  have  heard,  still  farther  assistanc* 
shall  be  given.     And  to  you  that  hear — That  is,  with  improvement. 

'  nlatt.  V,  15 ;  Luke  viii,  }  ,;  xi,  33.       f  Matt,  x,  26 ;  Luke  viii,  17.       i  Matt,  xiu,  lit. 

Luke  viii,  18. 


CHAPTER  IV.  107 

he  that  hath  not,  from  him  shall  be  taken  evei    that  (vhich  he 
hath. 

26  And  he  said,  So  is  the  kingdom  of  God,  as  if  a  man  should  casi 

27  seed  into  the  ground,  And  should  sleep  and  rise  night  and  day. 

28  and  tlie  seed  should  spring  and  grow  up  he  knoweth  not  how.  Foi 
the  earth  bringeth  forth  fruit  of  itself,  first  the  blade,  then  the  ear, 

29  after  that  tlie  corn  in  the  ear.  But  when  the  fruit  is  brought  forth, 
immediately  he  putteth  in  the  sickle,  because  the  harvest  is  come. 

30  *  And  he  said.  Whereto  shall  we  liken  the  kingdom  of  God  ? 

31  Or  with  what  comparison  shall  we  compare  it  ?  It  is  like  a  gi-ain 
of  mustard  seed,  which  when  it  is  sown  in  the  earth,  it  is  one  of 

32  the  least  seeds  that  is  in  the  earth.  But  when  it  is  sown  it  grow- 
e*h  up  and  becometh  greater  than  all  herbs,  and  putteth  forth 
great  branches,  so  that  the  birds  of  the  air  may  lodge  under  the 

33  shadow  of  it.     And  with  many  such  parables  spake  he  the  word  to 

34  them,  as  they  were  able  to  hear.  But  without  a  parable  spake  he 
not  to  them  :  and  in  private  he  expounded  all  things  to  his  disciples. 

35  t  And  the   same  day  in  the   evening  he   saith  to  them,  Let  us 

36  go  over  to  the  other  side.  And  having  sent  away  the  multitude, 
they  take  him  as  he  was  in  the  vessel.     And  there  were  with  him 

37  other  little  vessels.     And  there  ariseth  a  great  storm  of  wind,  and 

38  ihe  waves  beat  into  the  vessel,  so  that  it  was  now  full.  But  he 
was  asleep  on  the  pillow,  in  the  stern.     And  they  awake  him  and 

39  say  to  him.  Master,  carest  thou  not  that  we  perish  ?  And  he 
arose  and  rebuked  the  wind,  and  said  to  the  sea,  Peace  ;  be  still. 

40  And  the  wind  ceased,  and  there  was  a  great  calm.  And  he  saith 
to  them.  Why  are  ye  so  fearful  ?    How  is  it,  that  ye  have  not  faith  \ 

41  And  they  feared  exceedingly,  and  said  one  to  another,  Who  is  this, 
that  even  the  wind  and  the  sea  obey  him  ? 

25.  He  that  hath — ^That  improves  whatever  he  has  received,  to  the  good  of 
others,  as  well  as  of  his  own  soul. 

26.  So  is  the  kingdom  of  God — The  inward  kingdom  is  like  seed  which  a  man 
casts  into  the  ground — This  a  preacher  of  the  Gospel  casts  into  the  heart.  And 
he  sleeps  and  rises  night  and  day — That  is,  he  has  it  continually  in  his  thoughts. 
Meantime  it  springs  and  grows  up  he  knows  not  how — Even  he  that  sowed  it  can- 
not  explain  how  it  grows.  For  as  the  earth  by  a  curious  kind  of  mechanism, 
which  the  greatest  philosophers  cannot  comprehend,  does  as  it  were  spontane- 
ously bring  forth  first  the  blade,  then  the  ear,  then  the  full  corn  in  the  ear  :  so 
the  soul,  in  an  inexplicable  manner,  brings  forth,  first  weak  graces,  then  stronger, 
then  full  holiness  :  and  all  this  of  itself,  as  a  machine,  whose  spring  of  motion  is 
within  itself.  Yet  observe  the  amazing  exactness  of  the  comparison.  The  earth 
brings  forth  no  corn  (as  the  soul  no  holiness)  without  both  the  care  and  toil  ot 
man,  and  the  benign  influence  of  heaven. 

29.  He  putteth  in  the  sickle — God  cutteth  down  and  gathereth  the  corn  Into 
his  garner. 

33.  He  spake  the  word  as  they  uc-e  able  to  hear  it — Adapting  it  to  the  capacity 
•.>f  his  hearers,  and  speaking  as  n'aln  as  he  could  without  offending  them.  A 
rule  n'iver  to  be  forgotten  by  thoje  -vho  instruct  others. 

36.  They  take  him  as  he  was  in.  the  vessel — They  carried  him  immediately  in 
the  same  vessel  from  which  he  had  been  preaching  to  the  people. 

38  Oi  the  pillow — So  we  translate  it,  for  want  of  a  proper  English  expreesion, 
for  that  p.irticular  part  of  the  vessel  near  the  rudder,  on  which  he  lay. 

39.  Peace — Cease  thy  tossing:  Be  still — Cease  thy  roaring;  literally,  Be  thou 

*  Matt,  xiii,  31  ;  Luke  xiii,  18.         t  Man.  viii,  23  ;  Luke  viii,  22. 


108  ST.  MARK. 

V.       *  And  they  came  to  the  other  side  ot  the  sea,  into  the:  country  ol 

2  the  Gadarenes.     And  as  he  came  out  of  the  vessel,  there  met  him 

3  immediately  out  of  the  tombs  a  man  with  an  unclean  spirit.  Who 
had  his  dwelling  in  the  tombs,  and  no  man  could  bind  him,  no,  not 

4  with  chains.     For  he  had  often  been  bound  with  fetters  and  ^hainw, 
and  the  chains  had  been  plucked  asunder  by  him,  and  the  fetters 

5  broken  in  pieces  ;  and  no  man  could  tame  him.     And  always,  r/igflu 
and  day,  he  was  in  the  tombs  and  in  the  mountains,  crying  and  cut- 

6  ting  himself  with  stones.     But  seeing  Jesus  afar  off,  he  ran  and 

7  worshipped  him,  And  crying  with  a  loud  voice,  said,  What  have  I 
to  do  with  thee,  Jesus,  thou  Son  of  the  most  high  God?     I  adjirc 

8  thee  by  God,  that  thou   torment  me  not.      (For  he  had  said  to 

9  him.  Come  out  of  the   man,  thou  unclean  spirit.)     And  he  asked 
him.  What  is  thy  name  ?     And   he   saith    to    him.    My  name   is 

10  Legion  ;  for  we  are  many.     And  he  earnestly  besought  him,  that  he 

11  would   not  send  them  away  out  of  the  country.     Now  there  was 

12  there  at  the  mountain  a  great  herd  of  swine  feeding.  And  all  the 
devils  besought  him,  saying.  Send  us  to  the  swine,  that  we  may  go 

13  into  them.  And  Jesus  forthwith  gave  them  leave.  And  the  un- 
clean spirits  going  out,  entered  into  the  swine,  and  the  herd  rushed 
down  the  steep  into  the  sea,  (they  were  about  two  thousand,)  and 

14  were  stifled  in  the  sea.  And  they  that  fed  the  swine  fled,  and 
told  It  in  the  city  and  in  the  country.     And  they  went  out  to  see 

15  what  it  was  that  was  done.  And  they  come  to  Jesus,  and  see  the 
demoniac  who  had  had  the  Legion,  sitting  and  clothed  and  in  his 

16  right  mind  :  and  they  were  afraid.     And  they  that  saw  it  told  them 

17  how  it  befell  the  demoniac,  and  concerning  the  swine.     And  the} 

18  prayed  him  to  depart  out  of  their  coasts,  f  And  as  he  went  into 
the  vessel,  he  that  had  been  possessed  with  the  devils,  besought 

19  him  that  he  might  be  with  him.  But  he  suffered  him  not,  but  said 
to  him,  Go  home  to  thy  friends,  and  tell  them  how  great  things  the 

20  Lord  hath  done  for  thee,  and  hath  had  compassion  on  thee.  And 
he  departed  and  published  in  Decapolis,  how  great  things  Jesus 
had  done  for  him.     And  all  men  marvelled. 

21  J  And  when  Jesus  was  passed  over  again  in  the  vessel  to  the 
other  side,  a  great  multitude  was  gathered  to  him,   and  he  was 

22  near  the  sea.     §  And  there  cometh  one  of  the  rulers  of  the  syna- 

V.  2.  There  met  him  a  man  with  an  unclean  spirit — St.  Matthew  mentions  I  wo. 
Probably  this,  so  particularly  spoken  of  here,  was  the  most  remarkably  fierce 
and  ungovernable. 

9.  My  name  is  Legion .'  for  we  are  many — But  all  these  seem  to  have  been 
under  one  commander,  who  accordingly  speaks  all  along,  both  for  thecr  and 
himself. 

15.  And  they  were  afraid — It  is  not  improbable  they  might  otherwise  ha^e 
offered  some  rudeness,  if  not  violence. 

19.  Tell  them  how  great  things  the  Lord  hath  done  for  thee — This  was  pecu- 
liarly needful  there,  where  Christ  did  not  go  in  person. 

20.  He  published  in  Decapolis — Not  only  at  h  jme,  but  in  all  that  country 
wheie  Jesus  himself  did  not  come. 

22.  One  of  the  rulrrs  of  the  synagogut — To  regulate  the  affairs  of  every  syna- 
jogue,  there  was  a  council  of  grave  men..    Over  these  was  a  president,  who  wan 

♦  Matt   viii,  28  ;  Luke  viii,  26.         t  Matt,  ix,  1  ;  Luke  viii,  37  t  L"ke  viii,  40 

()  Matt,  ix,  18  ;  Luke  viii,  41. 


CHAPTER  VI.  lOS 

23  gogue,  Jairus  by  name,  and  seeing  him,  falleth  al  his  feet,  And 
besought  hmi  greatly,  saying,  My  little  daughter  is  at  the  point  cf 
death  :   come  and  lay  thy  hands  on   her  that  she  may  be   healed, 

24  and  she  shall  live.     And  he  went  with  him,  and  a  great  multitude 

25  followed  him  and  thronged  him.     *  And  a  certain  woman  who  had 

26  had  a  flux  of  blood  twelve  years,  And  had  suffered  many  things 
of  many  physicians,   and  had   spent   all   that   she    had,  and   wa? 

27  nothing  bettered,  but  rather  grown  worse.  Having  heard   if  Jesus, 

28  came  in  the  crowd   behind,  and  touched  his  garment.     For  she 

29  said,  If  I  but  touch  his  clothes,  I  shall  be  whole.  And  the  fountain 
of  her  blood  was  straightway  dried  up,  and  she  perceived  m  her 

30  body  that  she  was  healed  of  that  plague.  And  Jesus  immediately 
knowing  in  himself  the  virtue  which  had  gone  out  of  him,  turning 

31  about  in  the  crowd  said.  Who  touched  my  clothes?  And  his  dis- 
ciples said  to  him.  Thou  seest  the  multitude  thronging  thee,  and 

32  sayest  thou.   Who   touched   me  ?       And   he  looked  round   to   see 

33  her  that  had  done  this.  And  the  woman  fearing  and  trembling, 
knowing  what  was  done  in  her,  came  and  fell  down  before   him, 

34  and  told  him  all  the  truth.  And  he  said  to  her,  Daughter,  thy 
faith  hath  made  thee  whole :  go  in  peace,  and  continue  whole  of 

35  thy  plague.  While  he  was  yet  speaking,  they  came  from  the  ruler 
of  the    synagogue's  house,   saying.  Thy  daughter  is   dead :  why 

36  troublest  thou  the  Master  farther  ?  When  Jesus  heard  the  word 
spoken,  he   saith   to  the   ruler .  of  the  synagogue.  Fear  not ;  only 

37  believe.     And  he  suffered  no  man  to  follow  him,  save  Peter,  and 

38  James,  and  John  the  brother  of  James.  And  he  cometh  to  the 
house  of  the  ruler  of  the  synagogue,  and  seeth  a  tumult,  and  them 

39  that  wept  and  wailed  greatly.  And  coming  in,  he  saith  to  them, 
Why  make  ye  this  tumult  and  weep  ?     The  damsel  is  not  dead, 

40  but  sleepeth.  And  they  laughed  him  to  scorn.  But  having  put 
them  all  out,  he  taketh  the  father  and  the  mother  of  the  damsel 
and  them  that  were  with  him,  and  goeth  in  where  the  damsel  was 

41  lying.  And  taking  the  damsel  by  the  hand,  he  said  to  her,  Tali- 
tha  cumi,  which  is,  being  interpreted.  Damsel  (I  say  to  thee)  arise. 

42  And  straightway  the  damsel  arose  and  walked  :  for  she  was  twelve 
years  old.     And  they  were   astonished  with  a  great  astonishment. 

43  And  he  charged  them  straitly,  that  no  man  should  know  it,  and 
commanded  that  something  should  be  given  her  to  eat. 

VI.       t  And  he  went  out  from  thence,  and  came  into  his  own  coun- 


termed  the  rulsr  of  the  synagogue.     Sometimes   there  was  no  more   than  cm 
ruler  in  a  synagogue. 

37  John,  the  brother  of  James — When  St.  Mark  wrote,  not  long  after  on 
Lord's  ascension,  the  memory  of  St.  James,  lately  beheaded,  was  so  fresh,  that 
lis  na.ne  was  more  known  than  that  of  John  himself. 

40.    Them  that  were  with  him — Peter,  James,  and  Jolm. 

43.  He  charged  them  that  no  man  should  know  it — That  he  might  avoid  every 
ippearance  of  vain  glory,  might  prevent  too  great  a  concourse  of  people,  and 
might  not  farther  enrage  the  scribes  and  Pharisees  against  him ;  the  time  for  his 
death,  and  for  the  full  manifestation  of  his  glory,  being  not  yet  come.  He  com. 
manded  something  should  be  given  her  to  eat — So  that  when  either  natural  oi 
spiritual  life  is  restored,  even  by  immediate  miracJe,  all  proper  means  are  to  be 
used  in  order  to  preserve  it. 

»  Matt.  :x,  20  ;  Luke  viii,  43.         +  Matt    xit;.  54  ;  Luke  iv,  lb. 


nJ  ST.  MARK. 

2  try,  and  his  Jisciples  follow  him.  And  on  the  Sabbath  he  taught 
in  the  synagogue,  and  many  hearing  were  astonished,  saying 
Whence  hath  this  man  these  things  ?  And  what  wisdom  is  this 
that  is  given  him,  and  such  misfhty  works  as  are  wrought  by  his 

3  hands  ?  Is  not  this  the  carpenter  ?  The  son  of  Mary,  the  brother 
of  James  and  Joses,  and  of  Jude  and  Simon !     Are  not  his  sisteia 

4  here  with  us?  And  they  were  offended  at  him.  And  Jesus  said  to 
them,  A  prophet  is  not  without  honour,  but  m  his  own  country,  and 

5  among  his  own  kindred,  and  in  his  own  house.  And  he  could  do 
no  miracle  there,  save  that  he  laid  his  hands  on  a  few  sick,  and 

6  healed  them.  And  he  marvelled  because  of  their  unbelief.  And  he 
went  round  about  through  the  villages  teaching. 

7  *  Ai.  I  he  called  to  him  the  twelve,  and  sent  them  forth  by  two 

8  and  two,  and  gave  them  power  over  unclean  spirits ;  f  And  com- 
manded them  to  take  nothing  for  their  journey,  save  a  staff  only ; 

9  no  scrip,  no  bread,  no  money  in  their  purse  ;  But  be   shod  with 

10  sandals,  and  put  not  on  two  coats.  |  And  he  said  to  them.  Where- 
soever ye  enter  into  a  house,  there  abide  till  ye  depart  from  that 

11  place.  And  whosoever  shall  not  receive  you,  nor  hear  you,  de- 
parting thence  shake  off  tlie  dust  under  your  feet  for  a  testimony 
agamst  them.  Verily  I  say  to  you,  it  shall  be  more  tolerable  for 
Sodom  and  Gomorrah  in  the  day  of  judgment  than   for  that  city. 

12  ^  And  they  went  out  and  preached  that  men  should  repent.     And 

13  they  cast  out  many  devils,  and  ||  anointed  with  oil  many  that  were 
sick,  and  healed  them. 

14  **  And  King  Herod  heard  (for  his  name  was  spread  abroad)  and 

VI.  3.  Is  not  this  the  carpenter  ? — There  can  be  no  doubt,  but  in  his  youth  he 
wrought  with  his  supposed  father  Joseph. 

5.  He  could  do  no  miracle  there — Not  consistently  with  his  wisdom  and  good 
ness.  It  being  inconsistent  with  his  wisdom  to  work  them  there,  where  it 
could  not  promote  his  great  end ;  and  with  his  goodness,  seeing  he  well  knew 
his  countrymen  would  reject  whatever  evidence  could  be  given  them.  And 
therefore  to  have  given  them  more  evidence,  would  only  have  increased  theii 
damnation. 

6.  He  marvelled — As  man.     As  he  was  God,  nothing  was  strange  to  him. 

8.  He  commanded  them  to  take  nothing  for  their  journey — That  they  might  be 
always  unincumbered,  free,  ready  for  motion.  Save  a  staff  only — He  that  had 
one  might  take  it ;  but  he  that  had  not  was  not  to  provide  one,  Matt,  x,  9. 

9.  Be  shod  with  sandals — As  you  usually  are.  Sandals  were  pieces  of  strong 
leather  or  wood,  tied  under  the  sole  of  the  foot  by  strings,  something  resembling 
modern  clogs.  The  shoes  which  they  are  in  St.  Matthew  forbidden  to  take,  were 
a  kind  of  short  boots,  reacliing  a  little  above  the  mid-leg,  which  were  then  com 
monly  used  in  journeys.  Our  Lord  intended  by  this  mission  to  initiate  them  into 
their  apostolic  work.  And  it  was  doubtless  an  encouragement  to  them  all  their 
life  after,  to  recollect  the  care  which  God  took  of  them,  when  they  had  left  all 
they  had,  and  went  out  quite  unfurnished  for  such  an  expedition.  In  this  view 
our  Lord  himself  leads  them  to  consider  it,  Luke  xxii,  35 :  When  I  sent  you 
forth  without  purse  or  scrip,  lacked  ye  any  thing  ? 

13.  They  anointed  with  oil  many  that  were  sick — Which  St.  James  gives  as  a 
general  direction,  (ch.  v,  11,  15,)  adding  those  peremptory  words,  And  the  Lord 
shall  heal  him — He  shall  be  restored  to  health  :  not  by  the  natural  efficacy  of  the 
oil,  but  by  the  supernatural  blessing  of  God.  And  it  seems  this  was  the  great 
standing  means  of  healing  desperate  diseases  in  the  Christian  Church,  long  be- 
fore  extreme  unction  was  used  or  heard  of,  which  bears  scarce  any  resemblance 

»  Matt.  X,  1 ;  Luke  ix,  !.        f  Matt,  x,  9 ;  Luke  ix,  3.        J  Matt,  x,  11  ;   Luke  ix,  4. 
f)  Luke  ix,  6.        II  James  v,  14,  15.        **  Matt,  xiv   1 :  Luke  ix,  7. 


CHAPTER  VI  111 

he  said,  John  the  Baptist  is  risen  from  the  dead,  and  therefore 

1 5  these  mighty  powers  exert  themselves  in  him.  Others  say,  It  is 
Elijah :   and  others  said.  It  is  a  prophet,  as  one  of  the  prophets. 

16  But  Herod  hearing  thereof,  said,  This  is  John  whom  I  belieaded : 

17  he  is  risen  from  the  dead.  For  Herod  himself  had  sent  and  appre- 
hended John,  and  bound  him  in  prison,   for  Herodias's  sake,  hij 

18  brother  Philip's  wife,  for  he  had  married  her.  For  John  had  said 
to   Herod,  It  is  not   lawful  for  thee  to  have   thy  brother's  wife 

y  Therefore  Herodias  was  incensed  against  him,  and  was  desirous  to 

iO  have  killed  him ;  but  she  could  not :   For  Herod  reverenced  John, 

knowing  that  he  was  a  just  and  holy  man,  and  preserved  him : 

and  when  he  heard  him  he  did  many  things,  and  heard  him  glad- 

21  ly.  And  a  convenient  day  being  come,  when  Herod  on  his  birth- 
day made  a  feast  for  his   lords,   captains,  and  principal  men  of 

22  Galilee:  When  the  daughter  of  Herodias  had  come  in  and  danced 
and   pleased   Herod   and  his  guests,  the  king  said  to  tiie  damsel, 

23  Ask  of  me  whatsoever  thou  wilt,  and  I  will  give  it  thee.  And  he 
swore  to  her.  Whatsoever  thou  shall  ask  me,  I   will  give  thee, 

24  to  the  half  of  my  kingdom.  And  going  out,  she  said  to  her  mo- 
ther, Wha'  shall  I  ask  ?  And  she  said.  The  head  of  John  the  Bap- 

25  tist.  And  coming  in  quickly  with  haste  to  the  king,  she  asked, 
saying,  I  will  that  thou  give  me  immediately  in  a  charger  the  head 

26  of  John  the  Baptist.  And  the  king  was  exceeding  sorry :  yet 
for  his  oath's  sake,  and  for  the  sake  of  his  guests,  he  would  not  re- 

27  ject   her.     And  immediately  the  king  sent  one  of  his  guard,  and 

28  commanded  his  head  to  be  brought.  And  he  went  and  beheaded 
him  in  the  prison,  and  brought  his  head  in  a  charger,  and  gave  it 

29  to  the  damsel,  and  the  damsel  gave  it  to  her  mother  And  the 
disciples  hearing  it,  came  and  took  up  his  corpse  and  laid  it  in  a 
tomb. 

^0  *  And  the  apostles  gathered  themselves  together  to  Jesus,  and 
told  him  all  things,  both  what  they  had  done  and  what  they  had 

ol  taught,  t  And  he  said  to  them.  Come  ye  yourselves  apart  into  a 
desert  place,  and  rest  a  little.     For  there  were  many  coming  and 

32  going,  and  they  had  no  leisure  so  much  as  to  eat.     And  they  de- 

33  parted  into  a  desert  place  by  boat  privately.     And  many  saw  them 

to  it ;  the  former  being  used  only  as  a  means  of  health ;  the  latter  only  when  life 
is  despaired  of. 

15.  A  prophet,  as  one  of  the  prophets — Not  inferior  to  one  of  the  ancient 
prophets. 

16.  But  Herod  hearing  thereof — Of  their  various  judgments  concerning  him, 
still  said,  It  is  John. 

20.  And  preserved  him — Against  all  the  malice  and  contrivances  of  Herodias 
And  when  he  heard  him — Probably  sending  for  him,  at  times,  during  his  imprisor 
ment,  wliich  continued  a  year  and  a  half.     He  heard  him  gladly — Delusive  joy  . 
While  Herodias  lay  in  his  bosom. 

i'  .  A  convenient  day — Convenient  for  her  purpose.  His  lords,  captains,  ana 
principal  men  of  Galilee — The  great  men  of  the  court,  the  army,  and  th?  province. 

23.    To  the  half  of  my  kingdom — A  proverbial  expression. 

26.  Yet  for  his  oath's  sake,  and  for  the  sake  of  his  guests — Herod's  honour  was 
like  the  conscience  of  the  chief  priests.  Matt,  xxvii,  6.  To  shed  inn-i.>flt  blood 
wounded  neither  one  nor  the  other. 

32.   They  departed — Across  a  creek  or  corner  of  the  lake. 

*■  Luke  ix,  10  t  Matt,  xiv,  13  ;  John  vi,  1. 


112  ST.   MARK. 

departing  and  knew  him,  and  ran  on  foot  thither  from  all  the  c'ties 

^4  and  outwent  them,  and  came  together  to  him.     And  Jesus  com 

ing  out  saw  a  great  multitude,  and  was  moved  with  tender  com 

passion  for  them :  because  they  were  as  sheep  having  no  shep 

35  herd,  and  he  taught  them  many  things.  And  when  the  day  was 
now  far  spent,  the  disciples  coming  to  him  said.  This  is  a  desert 

36  place,  and  it  is  now  late.  Send  them  away,  that  they  may  go  into  the 
country  and  villages  round  about,  and  buy  themselves  bread,   foi 

37  they  have  nothing  to  eat.  He  answering  said  to  them.  Give  ye 
them  to  eat.     And  they  say  to  him,  Shall  we  go  and  buy  two  hiin- 

38  dred  pennyworth  of  bread,  and  give  them  to  eat?  He  saith  to 
them.  How  many  loaves  have  ye  ?     Go  and  see.     And  when  they 

39  knew,  they  said,  Five,  and  two  fishes.     And  he  commanded  them 

40  to  make  all  sit  down  by  companies  on  the  green  grass.     And  they 

41  sat  down  in  ranks  by  hundreds  and  by  fifties.  And  taking  the  five 
loaves  and  the  two  fishes,  looking  up  to  heaven  he  blessed,  and 
brake  the  loaves,  and  gave  them  to  his  disciples  to  set  before  them  ; 

42  and  he  divided  the  two  fishes  among  them  all.     And  they  all  ate 

43  and  were  satisfied.     And  they  took  up  twelve  baskets  full  of  the 

44  fragments  and  of  the  fishes.  And  they  that  had  eaten  of  the  loaves 
were  about  five  thousand  men. 

45  *  And  straightway  he  constrained  his  disciples  to  go  into  the  ves- 
sel, and  go  before  to  the  other  side  toward  Bethsaida,  while  he  sent 

46  away  the  people,     f  And  having  sent  them  away,  he  went  to  ihe 

47  mountain  to  pray,  And  in  the  evening  the  vessel  was  in  the  midst 

48  of  the  sea,  and  he  alone  on  the  land.  And  he  saw  them  toiling  in 
rowing  ;  (for  the  wind  was  contrary  to  them  ;)  and  about  the  fourth 
watch  of  the  night  he  cometh  to  them,  walking  on  the  sea,  and 

49  would  have  passed  by  them.     But  they  seeing  him  walking  on  the 

50  sea,  supposed  it  to  be  an  ajiparition,  and  cried  out.  (For  they  all 
saw  him  and  were  troubled.)    And  immediately  he  spoke  with  them, 

51  and  saith  to  them.  Take  courage  :  it  is  I  ;  be  not  afraid.  And  he 
went  up  to  them  into  the  vessel,  and  the  wind  ceased :   and  they 

52  were  amazed  in  themselves  above  measure  and  wondered.  For 
they  considered  not  the  miracle  of  the  loaves ;  for  their  heart  was 
hardened. 

53  \  And  having  passed  over,  they  came  to  the  land  of  Gennesaret, 

54  and  drew  to  shore.     And  when   they  were  come  out  of  the  vessel 

55  they  knew  him.  And  ran  through  that  whole  country  round  about, 
and  brought  about  in  beds  them  that  were  ill,  where  they  heard  he 

56  was.     And  wheresoever  he  entered  into  villages,  cities,  or  coimtrj 

34.  Coming  out — of  the  vessel. 

40.  They  sat  down  in  ranks — The  word  properly  signines  a  parterre  or  bed  in 
1  garden ;  by  a  metaphor,  a  company  of  men  ranged  in  order,  by  hundreds  and 
by  fijties — That  is,  fifty  in  rank,  and  a  hundred  in  file.  So  a  hundred  multi- 
plied by  fifty,  make  just  five  thousand. 

43.  Full  of  the  fragments — of  the  bread. 

45.  He  constrained  his  disciples — Who  did  not  care  to  go  without  him. 

48.  And  he  saw  them — For  the  darkness  could  veil  nothing  from  him.  Ana 
would  have  passed  by  them — That  is,  walked,  as  if  he  was  passing  by. 

52.  Their  heart  was  hardened — And  yet  they  were  not  reprobates.  It  mean* 
only,  they  were  slow  and  dull  of  apprehension. 

♦  Matt,  xiv,  22.         t  Matt,  xi^-,  23  ;  John  vi,  15  t  M.att    xiv.  34  •   ^ohn  vi.  21. 


CHAPTER   VII.  113 

places,  they  laid  the  sick  m  the  public  places,  and  besought  him 

that  they  might  touch  if  it  were  but  the  hem  of  his  garment ;  and 

as  many  as  touched  him  were  made  whole. 

^'II.     *  Then  assembled  together  to  him  the  Pharisees  and  certain  of 

4  the  scribes  coming  from  Jerusalem.     And  they  saw  some  of  his 

3  disciples  eat  bread  with  defiled,  that  is,  unwashen  hands.  Now  the 
Pharisees  and  all  the  Jews,  except  they  wash  their  hands  to  the 

4  wrist,  eat  not,  holding  the  tradition  of  the  elders.  And  coming 
from  the  market,  unless  they  wash,  they  eat  not :  and  many  othei 
thir.gs  there  are  which  they  have  received  to  hold,  the  washing  of 

ft  cups  and  pots  and  brazen  vessels  and  couches.  Then  the  Phari- 
sees and  the  scribes  ask  him,  Why  walk  not  thy  disciples  according 
to  the  tradition  of  the  elders,  but  eat  bread  with  defiled  hands  ? 

6  He  answering  said  to  them,  Well  hath  Isaiah  prophesied  of  you. 
hypocrites,  as  it  is  written,  t  This  people  honoureth  me  with  their 

7  lips,  but  their  heart  is  far  from  me.     But  in  vain  do  they  worship 

8  me,  teaching  for  doctrines  the  commandments  of  men.  For  leav 
ing  the  commandment  of  God,  ye  hold  the  tradition  of  men,  the 
washing  of  pots  and  cups :   and  many  other  such  like  thnigs  ye  do 

9  And  he  said  to  them,  Full  well  ye  abolish  the  commandments  of 

10  God,  that  ye  may  keep  your  own  tradition.  For  Moses  said, 
:}:  Honour  thy  father  and  thy  mother,  and,  §  Whoso  revileth  father 

11  or  mother,  he  shall  surely  die.  But  ye  say.  If  a  man  shall  say  to 
his  father  or  mother.  It  ts  Corban,  that  is,  a  gift,  by  whatsoever 

12  thou  mightest  have  been  profited  by  me  ;  he  shall  be  free.     And  ye 

13  suffer  him  no  more  to  do  aught  for  his  father  or  his  mother;  Abro- 
gating the  word  of  God  by  your  tradition  which  ye  have  delivered  ; 

14  and  many  such  like  things  ye  do.  And  calling  together  all  the 
multitude  he  said  to  them.  Hearken    to  me  every  one  of  you  and 

15  consider.  There  is  nothing  entering  into  a  man  from  without 
which  can  defile  him  ;  but  the  things  which  come  out  of  him,  these 

16  are  they  that  defile  the  man.     If  any  man  have  ears  to  hear,  let  him 

17  hear.     And  when  he  was  come  from  the  multitude  into  the  house 

18  his  disciples  asked  him  concerning  the  parable.  And  he  saith  to 
them.  Are  even  ye  so  without  understanding?  Do  ye  not  perceive 
that  whatsoever  entereth  into  a  man  from  without  cannot  defile  him, 

19  Because  it  entereth  not  into  his  heart,  but  into  the  belly,  and  goeth 

20  into  the  vault,  purging  all  meats  1      And  he  said,  That  which  com- 

21  eth  out  of  the  man,  that  defileth  the  man.     For  from  within,  out  of 

VII.  1.  Coming  from  Jerusalem — Probably  on  purpose  to  find  occasion  against 
him. 

4.  Washing  of  cups  and  pots  and  brazen  vessels  and  couches — The  Greek  word 
{baptisms)  means  indifferently  either  washing  or  sprinkling.  The  cups,  pots, 
ind  vessels  were  washed ;  the  couches  sprinkled. 

5.  The  tradition  of  the  elders — The  rule  delivered  down  from  your  forefathers. 
15.    There  is  nothing  entering  into  a  man  fro?n  without  which  can  defile  him — 

I'hough  it  is  very  true,  a  man  may  bring  guilt,  which  is  moral  defilement,  upon 
himself,  by  eating  what  hurts  his  health,  or  by  excess  either  in  meat  or  drink: 
yet  even  here  the  pollution  arises  from  the  wickedness  of  the  heart,  and  is  just 
proportionable  to  it.     And  this  is  all  that  our  Lord  asserts. 

19.  Purging  all  meats — Probably  the  seat  was  usually  placed  over  running 
water. 

*  Matt.  XV.  1.         t  Isaiah  xxix,  13.        +  FTod.  xx,  12.        (>  Exod.  xxi.  17. 


114  ST.  MARK. 

the  heart  of  man  proceed  evil  thoughts,  aduheries,  fomicationN 

22  murders,  Thefts,  covetousness,  wickedness,  deceit,  lasciviousness 

23  envy,  evil  speaking,  pride,  foolishness.  aU  these  evil  things  come 
from  within,  and  defile  the  man. 

24  *  And  he  arose  and  went  thence  into  the  borders  of  Tyre  and 
Sidon.     And  entering  into  a  house  he  would  have  had  no  wit 

25  know  it ;  but  he  could  not  be  hid.  For  a  woman,  whose  youi/^ 
daughter  had  an  unclean  spirit,  having  heard  of  him,  came  and  feU 

2;3  at  his  feet,  (The  woman  was  a  Greek,  a  Syrophenician  by  nation,) 

27  and  besought  him  to  cast  the  devil  out  of  her  daughter.  But  Je- 
sus said  to  her,  Let  the   children  first  be  satisfied  ;  for  it  is  not 

28  right  to  lake  the  children's  bread  and  cast  it  to  the  dogs.  She  an- 
swered and  said  to  him.  True,  Lord :  yet  the  dogs  under  the  table 

'29  eat  of  the  children's  crumbs.     And  he  said  to  her.  For  this  saying, 
3C  go :  the  devil  is   gone  out  of  thy  daughter.     And  going   to  hei 
house,  she  found  her  daughter  lying  on  the  bed,  and  the  devil 
gone  out. 

31  f  And  departing  again  from  the  borders  of  Tyre  and  Sidon,  he 
came  to  the  sea  of  Galilee,  through  the  midst  of  the  country  of  De- 

32  capolis.     And  they  bring  to  him  one  that  was  deaf  and  dumb,  and 

33  beseech  him  to  put  his  hand  upon  him.  And  taking  him  aside 
from  the   multitude,  he  put  his  fingers  into  his  ears,  and  spitting, 

34  touched  his  tongue.     And  looking  up  to  heaven,  he   groaned  and 

35  saith  to  him,  Ephphatha,  that  is,  Be  opened.  And  straightway  his 
ears   were  opened,  and  the  string  of  his  tongue  was  loosed,  and 

36  he  spake  plain.  And  he  charged  them  to  tell  no  man  ;  but  the 
more  he  charged  them,  so  much  the  more  a  great  deal  they  pub- 

37  lished  it.  And  were  beyond  measure  astonished,  saying,  He  hath 
done  all  things  well ;  he  maketh  both  the  deaf  to  hear  and  the 
dumb  to  speak. 

Vin.     X  ^^  those  days  the  multitude  being   very  great,  and  having 

2  nothing  to  eat,  calling  to  him  his  disciples,  he  saith  to  them,  I  have 
compassion  on  the  multitude,  because  they  continue  with  me  now 

3  three  days  and  have  nothing  to  eat.     And  if  I  send  them  away 
fasting  to  their  own  home,  they  will  faint  by  the  way ;  for  divers 

4  of  them  came  from  far.     And  his  disciples  answered  him.  Whence 
can  one  satisfy  these  men  with  bread  here  in  the  wilderness  ? 


22.  Wickedness — The  word  means  ill  natured,  cruelty,  inhumanity,  and  all 
malevolent  affections.  Foolishness — Directly  contrary  to  sobriety  of  thought  and 
discourse  :  all  kind  of  wild  imaginations  and  extravagant  passions. 

26.  TVie  woman  was  a  Greek  (that  is,  a  Gentile,  not  a  Jew)  a  Syrophenician 
or  Canaanite.  Canaan  was  also  called  Syrophenicia,  as  lying  between  Syria, 
properly  so  called,  and  Phenicia. 

33.  He  put  his  fingers  into  his  ears — Perhaps  intending  to  teach  us,  that  we  are 
not  to  prescribe  to  him  (as  they  who  brought  this  man  attempted  to  do)  but  to 
expect  his  blessing  by  whatsoever  means  he  pleases :  even  though  there  should 
be  no  proportion  or  resemblance  between  the  means  used,  and  the  benefit  to  be 
conveyed  thereby. 

34.  Ephf  hatha— This  was  a  word  of  SOVEREIGN  AUTHORITY,  not  an 
address  to  God  for  power  to  heal  •  such  an  address  was  needless ;  for  Christ  had 
a  perpetual  fund  of  power  residing  m  himself,  to  work  all  miracles  whenever  ha 
pleased,  even  to  the  raising  the  dead,  John  v,  21,  26. 

36.   Them — The  blind  man  and  those  that  brought  him. 

*MaU.  XV.  21.         tMatt.  XV,  29.         J  Matt,  xv,  32. 


CHAPTER  VIII.  113 

5  And  he  asked  them.  How  many  loaves  have  ye  ?     And  they  said 

6  Seven.  And  he  commanded  the  muUitude  to  sit  down  on  the 
ground ;  and  taking  the  seven  loaves,  having  given  thanks,  he 
brake  and  gave  to  his  disciples  to  set  before  them ;  and  they  did 

7  set  them  beibre  the  people.  And  they  had  a  few  small  fishes  :  infl 
having  blessed  them,  he  commanded  to  set  them  also  before  lum 

B  So  they  did  ea*  and  were  satisfied  ;  and  they  took  up  fragments 
]   that  were  left,  seven  baskets.     And  they  that  had  eaten  were  abou' 
four  thousand :  and  he  sent  them  away. 
iO       And  straightway  going  into  the  vessel  with  his  disciples,  he  came 

intr  the  parts  of  Dalmanutha. 

il       *  And  the  Pharisees  came  forth  and  questioned  with  him,  seeking 

IS   of  bim  a  sign  from  heaven,  tempting  him.     And  sighing  deeply  in 

his  spirit,  he  said,  Why  doth  this  generation  seek  a  sign  ?     Verily 

I   say  to  you.  There  shall  no  sign  be  given  to  this  generation 

13  t  And  he  left  them;  and  going  into  the  vessel  again,  went  to  the 
other  side. 

14  Now  they  had  forgotten  to  take  bread  ;  nor  had  they  m  the  vessel 

15  with  them  any  more  than  one  loaf.  And  he  charged  them,  saying, 
Take  heed,  beware  of  the  leaven  of  the  Pharisees  and  the  leaven 

16  of  Herod.      And   they  reasoned   among  themselves,  saying,  We 

17  have  no  bread.  And  Jesus  knowing  it,  said  to  them.  Why  reason 
ye  because  ye  have  no  bread  ?     Perceive  ye  not  yet,  neither  con- 

18  sider  ?     Have  ye  your  heart  yet  hardened  ?     Having  eyes,  see  ye 

19  not?  And  having  ears,  hear  ye  not?  And  do  not  ye  remember? 
When  I  brake  the  five  loaves  among  the  five  thousand,  how  manj 
baskets  full  of  fragments  took  ye  up?     They  say  to  him,  Twelve 

20  And  when  the  seven  among  the  four  thousand,  how  many  baskets 

21  full  of  fragments  took  ye  up  ?  And  they  said.  Seven.  And  he  said 
to  them,  How  is  it  that  ye  do  not  understand  ? 

22  And  he  cometh  to  Bethsaida.     And  they  bring  to  him  a  blind 

23  man,  and  beseech  him  to  touch  him.  And  taking  the  blind  man 
by  tixe  hand,  he  led  him  out  of  the  town,  and  having  spit  on  his 

VIII.  8.  So  they  did  eat — This  miracle  was  intended  to  demonstrate,  that 
Christ  was  the  true  bread  which  cometh  down  from  heaven ;  for  he  who  was  al- 
mighty to  create  bread  without  means  to  support  natural  life,  could  not  want 
power  to  create  bread  without  means  to  support  spiritual  life.  And  this  heavenly 
bread  we  stand  so  much  in  need  of  every  moment,  that  we  ought  to  be  always 
praying,  Lord,  evermore  give  us  this  bread. 

11.  Tempting  him — That  is,  trying  to  ensnare  him. 

12.  Why  doth  this  generation — (that  is,  these  scribes  and  Pharisees)  8eek  a  sign  f 
Not  out  of  sincerity  but  out  of  hypocrisy. 

ir».  Beware  of  the  leaven  of  the  Pharisees  and  of  Herod,  or  of  the  Saddur:<« ; 
I  wo  opposite  extremes. 

17,  18.  Our  Lord  here  affirms  of  all  the  apostles,  (for  the  question  is  equiva- 
lent to  an  affirmation,)  That  their  hearts  were  hardened;  that  having  eyes  the.^ 
taw  not,  having  ears  they  heard  not;  that  they  did  not  consider,  neither  iindtr- 
Hand :  the  very  same  expressions  that  occur  in  the  thirteenth  of  Matthew.  And 
yet  It  IS  certain  they  were  not  judicially  hardened.  Therefore  all  these  strong 
expressions  do  not  necessarily  import  any  thing  more  than  the  present  want  oi 
spiritual  understanding. 

23.  He  led  him  out  of  the  town — It  was  in  just  displeasure  against  the  inhabit 
intB  of  Bethsaida  for  their  obstinate  infidelity,  that  our  Lord  would  work  no  more 

*  Matt.  XVI.  1.         t  Matt,  xvi,  4 


ilO  •  ST.  MARK. 

eves,  and  jut  his  hands  upon  him,  he  asked  him  if  he  saw  aught? 

24  And  looking  up  he  said,  I  see  men  as  trees  walking      Then  he 

25  put  his  hands  again  on  his  eyes,  and  made  him  look  up,  and 
''fi  1  e  was  restored,  and  saw  all  men  clearly.     And  he  sent  him  away 

to  his  house,  saying.  Neither  go  into  the  town,  nor  tell  it  to  any  in 
the  town. 

27  *  And  Jesus  went  out  and  his  disciples  mto  the  towi^s  of  Cesa 
rea,  Philippi.     And  in  the  way  he  asked  his  disciples,  saymg  t*. 

28  them,  Whom  do  men  say  that  I  am  ?  And  they  answered,  John  the 
Ba[)tist  ;  but  some  say  Elijah  ;  and  others,  one  of  the  prophets. 

29  And  he  saith  to  them.  But  whom  say  ye  that  I  am?     And  Peter 

30  answering,  saith  to  him,  Thou  art  the  Christ.  And  he  charged 
them  that  they  should  tell  no  man  of  him. 

31  t  And  he  began  to  teach  them,  that  the  Son  of  man  must  suffer 
many  things,  and  be  rejected  by  the  elders  and  the  chief  priests 

32  and  scribes,  and  be  killed,  and   after  three   days  rise  again.     And 

33  he  spake  that  saying  openly.  And  Peter  taking  hold  of  him, 
rebuked  him.  But  he  turnmg  about,  and  looking  on  his  disciples, 
rebuked  Peter,  saying,  Get  thee  behind  me,  Satan  ;  for  thou  savour- 
est  not  the  things  of  God,  but  the  things  of  men. 

34  And  when  he  had  railed  the  people  to  him,  with  his  disciples 
also,  he  said  to  them.  Whosoever  is  willing  to  come  after  me,  let 
him  deny  himself,  and  take  up  his  cross  and  follow  me. 

35  I  For  whosoever  desireth  to  save  his  life  shall  lose  it ;  but 
whosoever  shall  lose  his  life,  for  my  sake  and  the  Gospel's,  shall 

36  save  it.     For  what  shall  it  profit  a  man,  if  he  shall  gain  the  whole 

37  world,  and  lose  his  own  soul  ?  Or  what  shall  a  man  give  in  exchange 

38  for  his  soul  ?  ^  For  whosoever  shall  be  ashamed  of  me  and  of 
my  words  in  this  adulterous  and  sinful  generation,  of  him  shall  also 
the  Son  of  man  be  ashamed,  when  he  cometh  in  the  glory  of  his 
Father,  with  the  holy  angels. 

miracles  among  them,  nor  even  suffer  the  person  he  had  cured,  either  to  go  into 
the  town,  or  to  tell  it  to  any  therein. 

24.  /  see  men  as  trees  walking — He  distinguished  men  from  trees  only  by 
their  motion. 

30.  He  enjoined  them  silence  for  the  present,  1.  That  he  might  not  encourage 
the  people  to  set  him  up  for  a  temporal  king;  2.  That  he  might  not  provoke  the 
scribes  and  Pharisees  to  destroy  him  before  the  time  ;  and,  3.  That  he  might  not 
forestall  the  bright  evidence  which  was  to  be  given  of  his  Divine  character  after 
his  resurrection. 

32.  Hv  spake  that  saying  openly — Or  in  express  terms.  Till  now  he  had  only 
intimated  it  to  them.  And  Peter  taking  hold  of  him — Perhaps  by  the  arms 
or  clothes. 

33.  Looking  on  his  disciples — That  they  might  the  more  observe  what  he  said 
to  Peter. 

34.  And  when  he  called  the  ppople — To  hear  a  truth  of  the  last  unportance,  and 
one  that  equally  concerned  tliein  all.  Let  him  deny  himself — His  own  will,  in 
ill  tilings  small  and  great,  however  pleasing,  and  tliat  continually  :  And  take  up 
his  cross — Embrace  the  will  of  God,  however  painful,  daily,  hourly,  continually. 
Thus  only  can  he  follow  me  in  holiness  to  glory. 

38.  Whosoever  shall  he  ashamed  of  me  and  of  my  words — That  is,  avowing 
whatever  1  have  said  (particularly  of  self  denial  and  the  daily  cross)  both  by 
«^ord  and  action. 

♦  Matt.  XVI,  13 ;  Luke  ix,  18.         t  Matt,  xvi,  21  ;  Luke  ix,  22.         %  Matt,  xvi,  26; 
L>ike  ix,  24  ;  xvii,  33 ;  John  \'u  25.        6  Matt  x,  32  ;  Luke  ix,  26;  xii,  8. 


CHAPTER  IX.  in 

fX.  And  he  said  to  them,  Verily  I  say  unto  you,  there  are  some  of 
them  that  stand  here,  who  shall  not  taste  of  death  till  they  see  the 
kingdom  of  God  coming  with  power. 

2  *  And  after  six  days  Jesus  taketh  with  him  Peter  and  James 
and  John,  and  carrieth  them  up  into  a  high  mountain,  by  then*,- 

3  selves  apart,  and  was  transfigured  before  them.    And  his  garments 
became   «hining  exceeding  white,  as  snow,  such  as  no  fuller  on 

\   earth  cai;  whiten.    And  there  appeared  to  them  Elijah  with  Moses. 

5  and  they  were  talking  with  Jesus.     And  Peter  answering,  saith  to 
Jesus,  Master,  it  is  good  for  us  to  be  here  ;  and  let  us  make  three 

6  tents,  one  for  thee,  and  one  for  Moses,  and  one  for  Elijah.     For 

7  he  knew  not  what  to  say ;  for  they  were  sore  afraid.     And  there 
came  a  cloud  overshadowing  them,  and  a  voice  came  out  of  the 

8  cloud,  saying,  This  is  my  beloved  Son ;  hear  ye  him.    And  suddenly 
looking  round,  they  saw  no  man  any  more,  save  Jesus  only,  with 

9  themselves.       A.nd    as    they  came  down   from  the  mountain,    he 
charged  them  to  tell  no  man  the  things  they  had  seen,   till  the 

.  0  Son  of  man  were  risen  from  the  dead.  And  they  laid  hold  on  that 
saying,  questioning  one  with  another.  What  meaneth,  Till  he  were 

1 1  risen   from  the  dead  ?     And  they  asked  him,  saying.  Why  say  the 

12  scribes    that  Elijah    must  come   first  ?      And  he   answering,   told 
them,  Elijah  verily  coming  first,  restoreth  all  things  ;  and  how 
is  written  of  the  Son  of  man  that  he  must  suffer  many  things 

13  and  be  set  at  nought.  But  I  say  to  you,  Elijah  is  come,  as  it 
is  written  of  him  :  and  they  have  done  to  him  whatsoever  they 
listed. 

14  t  And  coming  to  his  disciples,  he   saw  a  great  multitude  about 

15  them,  and  scribes  questioning  with  them.  And  straightway  all 
the   multitude  seeing  him,  were  greatly  amazed,  and  running  to 

IX.  1.  Till  they  see  the  kingdom  of  God  coming  with  power — So  it  began 
to  do  at  the  day  of  pentecost,  when  three  thousand  were  converted  to  God 
at  once. 

2.  By  themselves — That  is,  separate  from  the  multitude :  Apart — From  the 
other  apostles :  and  was  transfigured — The  Greek  word  seems  to  refer  to  the 
form  of  God,  and  the  form  of  a  servant,  (mentioned  by  St.  Paul,  Phil,  ii,  6,  7,) 
and  may  intimate,  that  the  Divine  rays,  which  the  indwelling  God  let  out  on  this 
occasion,  made  the  glorious  change  from  one  of  these  forms  into  the  other. 

3.  White  as  snow,  such  as  no  fuller  can  whiten — Such  as  could  not  be  equalled 
either  by  nature  or  art. 

4.  Elijah — Wliom  they  expected  :  Moses,  whom  they  did  not. 

7.  There  came  a  (bright,  luminous)  cloud,  overshadowing  them — This  seems 
to  have  been  such  a  cloud  of  glory  as  accompanied  Israel  in  the  wilderness, 
which,  as  the  Jewish  writers  observe,  departed  at  the  death  of  Moses.  But 
it  now  appeared  again,  in  honour  of  our  Lord,  as  the  great  Prophet  of  the 
Church,  who  was  prefigured  by  Moses.  Hear  ye  him — Even  preferably  to  Moses 
ind  Elijah. 

12.  Elijah  verily  coining  first  restoreth  all  things:  and  how  it  is  written — Tiiiit 
le.  And  he  told  them  how  it  is  written — As  if  he  had  said,  Elijah's  coming  is  not 
hiconsistent  with  my  suffering.  He  is  come  :  yet  I  shall  suffer.  The  first  part 
of  the  verse  answers  their  question  concerning  Elijah  ;  the  second  refutes  their 
error  concerning  the  Messiah's  continuing  for  ever. 

15.  All  the  multitude  seeing  him  wert'  greatly  amazed — At  his  coming  so  sud. 
denly,  so  seasonably,  so  unexpectedly :  perhaps  also  at  some  unusual  rays  of 
majesty  and  glory,  which  yet  remained  on  his  countenance. 

♦  Matt,  xvii   1  :  Luke  ix,  28.         t  Matt,  xvii,  14  ;  Luke  ix.  37. 


118  ST.  MARK. 

16  lum,  saluted  him.     And  he  asked  the  scribes,  What  question  ye 

17  with  them  ?     And  one  of  the  multitude  answering  said,  Master,  I 

18  have  brought  to  thee  my  son,  who  hath  a  dumb  spirit.  And  where 
soe\ur  he  taketh  him,  he  teareth  him,  and  he  foameth  and  gnasheth 
with  his  teeth,  and  pineth  away.     And  I  spake  to  thy  disciples 

19  to  cast  him  out,  and  they  could  not.  He  answering  them,  sauh, 
O  faithless  generation,  how  long  shall  I  be  with  you  ?     How  lor.^ 

20  shall  I  suffer  you  ?  Bring  him  to  me.  And  they  brought  him  to 
him.     And  when  he  saw  him,   immediately   the  spirit  tore  him, 

81  and  he  fell  on  the  ground,  and  wallowed,  foaming.  And  he  asked 
his  father.  How  long  is  it  since  this  came  to  him  ?     And  he  said, 

22  From  a  little  child.  And  it  hath  often  cast  him  both  into  the  fire 
and  into  the  waters  to  destroy  him  ;  but  if  thou  canst  do  any  thing, 

23  have  compassion  on  us  and  help  us.     Jesus  saith  to  him.  If  thou 

24  canst  believe,  all  things  are  possible  to  him  that  believeth.  And 
straightway  the  father  of  the  child  crying  out,  said  with  tears, 

25  Lord,  I  do  believe :  help  thou  mine  unbelief.  And  Jesus  seeing 
that  the  multitude  came  running  together,  rebuked  the  unclean 
spirit,  saying  to  him,  Thou  deaf  and  dumb  spirit,  I  command  thee, 

26  come  out  of  him,  and  enter  no  more  into  him.  And  having  cried 
and  rent  him  sore,  he  came  out ;  and  he  was  as  dead,  so  that  many 

27  said.  He  is  dead.  But  Jesus  taking  him  by  the  hand,  lifted  him  up 
and  he  arose. 

28  And  when  he  was  come  mto  a  house,  his  disciples  asked  him 

29  privately.  Why  could  not  we  cast  him  out  ?  And  he  said  to  them. 
This  kind  can  come  forth  by  nothing  but  by  prayer  and  fasting. 

30  *  And  departing  thence,  they  passed   through   Galilee,  and  he 

31  was  not  willing  that  any  should  know  it.  For  he  taught  his  disci- 
ples, and  said  to  them.  The  Son  of  man  is  delivered  into  the  hands 
of  men ;   and  they  will  kill  him,  and  after  he  hath  been  killed, 

17.  And  one  of  the  multitude  answering — The  scribes  gave  no  answer  to  our 
fiOrd's  question.  They  did  not  care  to  repeat  what  they  had  said  to  his  disciples. 
A  dumb  spirit — A  spirit  that  takes  his  speech  frona  him. 

20.  When  he  saw  him — When  the  child  saw  Christ;  when  his  deliverance  was 
at  hand.  Immediately  the  spirit  tore  him — Made  his  last  grand  effort  to  destroy 
him.  Is  it  not  generally  so,  before  Satan  is  cast  out  of  a  soul,  of  which  he  has 
long  had  possession  ? 

22.  If  thou  canst  do  any  thing — In  so  desperate  a  case :  Have  compassion  on 
us — Me  as  well  as  him. 

23.  If  thou  canst  believe — As  if  he  had  said,  The  thing  does  not  turn  on  my 
power,  but  on  thy  faith.     /  can  do  all  things  :  canst  thou  believe  ? 

24.  Help  thou  mine  unbelief — Although  my  faith  be  so  small,  that  it  might 
rather  be  termed  unbelief,  yet  help  me. 

25.  Thou  deaf  and  dumb  spirit — So  termed,  because  he  made  Ihe  child  so. 
When  Jesus  spake,  the  devil  heard,  though  the  child  could  not.  I  command 
tkee — I  myself  now  ;  not  my  disciples. 

26.  Having  rent  him  sore — So  does  even  the  body  sometimes  suffer,  when  God 
comes  to  deliver  the  soul  from  Satan. 

30.  They  passed  through  Galilee — Though  not  through  the  cities,  but  by  them, 
m  the  most  private  ways.  He  was  not  willing  that  any  should  know  it :  for  he 
taught  his  disciples — He  wanted  to  be  alone  with  them  some  time,  in  order  to 
instruct  them  fully  concerning  his  sufferings.  The  Son  of  man  is  delivered — II 
is  as  sure  as  if  it  were  done  already. 

*  Matt,  xvii,  22 ;  Luke  ix,  44, 


CHAPTER   IX.  119 

32  he  shall  rise  the  third  day.  But  they  understood  not  the  word, 
and  were  afraid  to  ask  him. 

33  *  And  he  came  to  Capernaum.  And  being  in  the  house,  he 
asked   them,  What  was  it  ye  disputed  among  yourselves  by  ihe 

34  way  ?     But  they  held  their  peace ;   for  they  had   been   debating 

35  among  themselves  in  the  way,  who  should  be  greatest.  And  sit- 
ting down,  he  called  the  twelve,  and  saith  to  them.  If  any  mar 
desire  to  be  the  first,  let  him  be   least  of  all,  and  the  servant   of 

36  all.     fAnd  taking    a  little    child,  he    set  him   in   the   midst  of 

37  them,  and  taking  him  up  in  his  arms,  he  said  to  them.  Whosoever 
shall  receive  one  such  little  child  in  my  name,  receiveth  me  ;  and 
whosoever  shall  receive  me,  receiveth  not  only  me,  but  him  that 
sent  me. 

38  X  And  John  answered  him,  saying,  Master,  we  saw  one  casting 
out  devils  in  thy  name,  who  followeth  not  us,  and  we  forbad  him, 

39  because  he  followeth  not  us.  And  Jesus  said.  Forbid  him  not ;  for 
there  is  no  one  who  shall  do  a  miracle  m  my  name,  that  can  readily 

40  speak   evil  of  me.     For  he  that  is  not  against  you   is  for  you, 

41  ^  For  whosoever  shall  give  you  a  cup  of  cold  water  to  drink  in  my 
name,  because  ye  belong  to  Christ,  verily  I  say  to  you,  he  shall  in 
nowise  lose  his  reward. 

32.  They  understood  not  the  voord — They  did  not  understand  how  to  reconcile 

the  death  of  our  Saviour  (nor  consequently  his  resurrection,  which  supposed  hi» 
death)  with  their  notions  of  his  temporal  kingdom. 

34.  Who  should  be  greatest — Prime  minister  in  his  kingdom. 

35.  Let  him  be  the  least  of  all — Let  him  abase  himself  the  most. 

37.  One  such  little  child — Either  in  years  or  in  heart. 

38.  And  John  answered  him — As  if  he  had  said,  But  ought  we  to  receive  those 
who  follow  not  us  ?  Master,  we  saw  one  casting  out  devils  in  thy  name — Probably 
this  was  one  of  John  the  Baptist's  disciples,  who  believed  in  Jesus,  though  he 
did  not  yet  associate  with  our  Lord's  disciples.  And  we  forbad  him,  because  he 
followeth  not  us — How  often  is  the  same  temper  found  in  us?  How  readily  do 
we  also  lust  to  envy  ?  But  how  does  that  spirit  become  a  disciple,  much  more  a 
minister  of  the  benevolent  Jesus!  St.  Paul  had  learnt  a  better  temper,  when  he 
rejoiced  that  Christ  was  preached,  even  by  those  who  were  his  personal  enemies. 
But  to  confine  religion  to  them  that  follow  us,  is  a  narrowness  of  spirit  which 
we  should  avoid  and  abhor. 

39.  Jesus  said — Christ  here  gives  ub  a  lovely  example  of  candour  and  modera 
lion.  He  was  willing  to  put  the  best  construction  on  doubtful  cases,  and  to 
treat  as  friends  those  who  were  not  avowed  enemies.  Perhaps  in  this  instance 
it  was  a  means  of  conquering  the  remainder  of  prejudice,  and  perfecting  what 
was  wanting  in  the  faith  and  obedience  of  these  persons.  Forbid  him  not — Nei- 
ther directly  nor  indirectly  discourage  or  hinder  any  man  who  brings  sinners 
from  the  power  of  Satan  to  God,  because  he  followeth  not  us,  in  opinions,  modes 
of  worship,  or  any  thing  else  which  does  not  affect  the  essence  of  religion. 

40.  For  he  that  is  not  against  you,  is  for  you — Our  Lord  had  formerly  said,  He 
that  is  not  with  me,  is  against  me  :  thereby  admonishing  his  hearers,  that  the 
war  between  him  and  Satan  admitted  of  no  neutrality,  and  that  those  who  were 
indifferent  to  him  now,  would  finally  be  treated  as  enemies.  But  here  in  another 
t'  -"V,  he  uses  a  very  different  proverb ;  directing  his  followers  to  judge  of  men's 
cnaracters  in  the  most  candid  manner;  and  charitably  to  hope  that  those  who 
did  not  oppose  his  cause  wished  well  to  it.  Upon  the  whole,  we  are  to  be  rigorous 
in  judging  ourselves,  and  candid  in  judging  each  other. 

41.  For  whosoever  shall  give  you  a  cup — Having  answered  St.  John,  oar  Lord 
Here  resumes  the  discourse  which  was  broken  off  at  the  37th  verse. 

♦fukeix,  46.         t  Matt,  xvij;    2  ;  Luke  IX.  47.         t  Luke  ix.  49.         (J  Matt,  x,  42. 


120  ST.  MARK. 

42  *  And  whosoever  shall  offend  one  of  the  little  ones  that  believe 
in  me,  it  were  better  for  him  that  a  millstone  were  hanged  about 

43  his  neck,  and  he  were  cast  into  the  sea.  f  And  if  thy  hand  cause 
thee  to  offend,  cut  it  off:  it  is  good  for  thee  to  enter  into  life  maim- 
ed, rather  than  having  two  hands,  to  go  into  hell,  into  the  fire  thai 

44  never  shall  be  quenched  :  |  Where  their  worm  dieth  not,  and  the 

45  fire  is  not  quenched.  And  if  thy  foot  cause  thee  to  offend,  cut  il 
off:  it  is  good  for  thee  to  enter  halt  into  life,  rather  than  havmg 
two  feet  to  be  cast  into  hell,  into  the  fire  that  never  shall  be  quench- 

46  ed :   Where  their  worm  dieth   not,  and  the   fire   is  not  quenched. 

47  And  if  thine  eye  cause  thee  to  offend,  pluck  it  out :  it  is  good  for 
thse  to  enter  into  the  kingdom  of  God  having  one   eye,  rather 

48  than  having  two  eyes  to  be  cast  into  hell  fire  :   Where  their  worm 

49  dieth  not,  and  the  fire  is  not  quenched.     For  every  one  shall  be 

50  salted  with  fire,  and  every  sacrifice  shall  be  salted  with  salt.  §  Salt 
is  good :  but  if  the  salt  have  lost  its  saltness,  wherewith  will  ye 
season  it  ?  Have  salt  in  yourselves,  and  have  peace  one  with 
another. 

X.       II  And  he  arose   and   cometh  thence  into   the   coasts  of  Judea, 

through  the  country  beyond  Jordan :  and  the  multitudes  resort  to 

2  him  again,  and  as  he  was  wont,  he  taught  them  again.     **  And  the 

Pharisees  coming,  asked  him,  Is  it  lawful  for  a  man  to  put  away 

42.  On  the  contrary,  whosoever  shall  offend  the  very  least  Christian. 

43.  And  if  a  person  cause  thee  to  offend — (The  discourse  passes  from  the  case 
of  offending,  to  that  of  being  offended)  if  one  who  is  as  useful  or  dear  to  thee  as  a 
hand  or  eye,  hinder  or  slacken  thee  in  the  ways  of  God,  renounce  all  intercourse 
path  him.     Tliis  primarily  relates  to  persons,  secondarily  to  things. 

44.  Where  their  worm — That  gnaweth  the  soul,  (pride,  self  will,  desire,  malice, 
envy,  shame,  sorrow,  despair,)  dieth  not — No  more  than  tlie  soul  itself:  and  the 
fire  (either  material,  or  infinitely  worse  !)  that  tormenteth  the  body,  is  not  quenched 
for  ever. 

49.  Every  one — Who  does  not  cut  off  the  offending  member,  and  consequently 
is  cast  into  hell,  shall  be,  as  it  were,  salted  with  fire,  preserved,  not  consumed 
thereby  ;  whereas  every  acceptable  sacrifice  shall  be  salted  with  another  kind  of 
salt,  even  that  of  Divine  grace,  which  purifies  the  soul,  (though  frequently  with 
pain)  and  preserves  it  from  corruption. 

50.  Such  salt  is  good  indeed  ;  highly  beneficial  to  the  world,  in  respect  of 
which  I  have  termed  you  the  salt  of  the  earth.  But  if  the  salt  which  should  season 
others,  have  lost  its  own  saltness,  wherewith  will  ye  season  it  ? — Beware  of  this ; 
see  that  ye  retain  your  savour  ;  and  as  a  proof  of  it,  have  peace  one  with  another. 

More  largely  this  obscure  text  might  be  paraphrased  thus  : — 

As  every  burnt  offering  was  salted  with  salt,  in  order  to  its  being  cast  into  the 
fire  of  the  altar,  so  every  one  who  will  not  part  with  his  hand  or  eye,  shall  fall 
a  sacrifice  to  Divine  justice,  and  be  cast  into  iiell  fire,  which  will  not  consume, 
but  preserve  him  from  a  cessation  of  being.  And  on  the  other  hand,  every  one, 
who,  denying  himself  and  taking  up  his  cross,  offers  up  himself  as  a  living  sacrl 
hce  to  God,  shall  be  seasoned  with  grace,  which  like  salt  will  make  him  savoury, 
and  preserve  him  from  destruction  for  ever. 

As  salt  is  good  for  preserving  meats,  and  making  them  savoury,  so  it  is  good 
t  lat  ye  be  seasoned  with  grace,  for  the  purifying  your  hearts  and  lives,  and  for 
spreading  the  savour  of  my  knowledge,  both  in  your  own  souls,  and  wherever  ye 
go  But  as  salt  if  it  loses  its  saltness  is  fit  for  nothing,  so  ye,  if  ye  lose  your 
faith  and  love,  are  fit  for  nothing  but  to  be  utterly  destroyed.  See  therefore  that 
gra>9  abide  in  you,  and  that  ye  no  more  contend.  Who  shall  be  greatest. 

X,   1.  He  cometh  thence — From  Galilee. 

*  Matt,  xviii,  6 ;  Luke  xvii.  1.       t  Matt,  v,  29 ;  xviii,  8.       X  Isa.  Ixvi,  24.       <)  Matt,  v,  13; 
Luke  XIV,  34.         11  Matt  xix,  1  **  Ma  t.  v,  31  ;  xix,  7;  Luke  xvi,  18 


CHAPTER  X.  121 

3  his    wife  T    tempting   him.       And    he    answering,   S3id    to   them. 

4  What  did  Moses  command  you  ?     They  sa.d,  *  Moses  suffered  to 

5  write  a  bill  of  divorce,  and  to  put  her  away.     And  .lesus  answer- 
ing, said  to  tiiem,  For  your  hardness  of  heart   he  wrote  you  this 

6  precept.     But  from  the  beginning  of  the  creation  God  made  them 

7  male   and  female,     f  For  this  cause  shall  a  man   leave  his  falhei 

8  and  mother,  and  cleave  to  his  wife ;  And  they  twain  shall  be  one 

9  flesh.;  so  then  they  are  no  more  twain  but  one  flesh.  What  there 
]  0  fore  God  hath  joined  together,  let  not  man  put  asunder.    And  in  thr 

11  house  his  disciples  asked  him  again  of  the  same  matter.  And  he 
saith  to  them.  Whosoever  shall  put  away  his  wife  and  marry  an- 

12  other,  committeth  adultery  against  her.  And  if  a  woman  shall  put 
away  her  husband,  and  be  married  to  another,  she  committeth 
adultery. 

13  J  And  they  brought  little  children  to  him  that  he  might  touch 

14  them  ;  but  the  disciples  rebuked  those  that  brought  them.  But  Jesus 
seeing  it,  was  much  displeased,  and  said  to  them  Suffer  the  little 
children  to  come  to  me,  and  forbid  them  not ;  for  of  such   is   the 

15  kingdom  ot  God.  Verily  I  say  to  you.  Whosoever  shall  not  receive 
the  kingdom  of  God  as  a  little  child,  he  shall   in   nowise   enter 

16  therein.  And  taking  them  up  in  his  arms,  he  put  his  hands  upon 
them,  and  blessed  them. 

17  ^  And  as  he  was  going  out  into  the  way,  one  running  and  kneel- 
ing to  him,  asked  him.  Good  Master,  what  shall   I  do  that  I  may 

18  inherit  eternal  life  ?     But  Jesus  saith  to  him,  Why  callest  thou  me 

19  good?  Th^re  i.s  none  good  but  one,  that  is  God.  Thou  knowest 
the  commandments.  Do  not  commit  adultery.  Do  not  murder,  Do 
not  steal.   Do  not  bear   false   witness,   Defraud  not.  Honour  thy 

20  father  and  mother.     And  he  answering,  said  to  him.   Master,  all 

21  these  have  I  kept  from  my  childhood.  Then  Jesus  looking  upon 
him,  loved  him,  and  said  to  him.  One  thing  thou  lackest :  Go,  sell 
whatsoever  thou  hast,  and  give  to  the  poor,  and  thou  shalt  have 
treasure  in  heaven  :  and  come,   follow  me,  taking  up  thy  cross. 

6.  From  the  beginning  of  the  creation — Therefore  Moses  in  the  first  of  Genesis 
gives  us  an  account  of  things  from  the  beginning  of  the  creation.  Does  it  not 
clearly  follow,  that  there  was  no  creation  previous  to  that  which  Moses  describes  7 
God  made  them  male  and  female — Therefore  Adam  did  not  at  first  contain  both 
sexes  in  himself:  but  God  made  Adam,  when  first  created,  male  only;  and  Eve 
female  only.  And  this  man  and  woman  he  joined  together,  in  a  state  of  inno- 
cence, as  husband  and  wife. 

11,  12.  All  polygamy  is  here  totally  condemned. 

14.  Jesus  seeing  it  was  much  displeased — At  their  blaming  those  wl  o  were  not 
blame  worthy :  and  endeavouring  to  hinder  the  children  from  receiving  a  ble«- 
lEg.  Of  such  is  the  kingdom  of  God — The  members  of  the  kingdom  which  I  am 
come  to  set  up  in  the  world  are  such  as  these,  as  well  as  grown  personp,  '  f  i 
shild-like  temper. 

15,  Whosoever  shall  wt  Ti-:sixe  the  kingdom  of  God  as  a  little  chid — As  ..  allj 
iiscldiming  all  worthiness  and  fitness,  as  if  he  were  but  a  week  old. 

20.  He  answering,  said  to  him.  Master — He  stands  reproved  now,  and  drops  the 
epithet  good. 

21.  Jesus  looking  upon  him — And  looking  into  his  heart,  loved  him — Doubtless 
for  the  dawnings  of  good  which  he  saw  in  him:  and  said  to  him — Out  of  tender 
love.  One  thing  thou  lackest — The  love  of  God,  without  which  all  religion  is  a 

*Ueut.  xrivl       fGen.  ii.24.      J  Matt,  xix,  13.      ({  Matt,  xix,  16-   Luk?  .wiii.  18 


122  ST.  MARK. 

22  Bui  he  was  sad  at  that  saymg,  and  went  away  ^"ieve  1 ;  for  he  had 

23  great  possessions.  And  Jesus  looking  round  said  to  his  disciples, 
How  hardly  shall  they  that  have  riches  enter  into  the  kingdom  of 

24  God  ?  And  the  disciples  were  astonished  at  his  words.  But  Jesus 
answering    again    saiih    to    them,   Children,   how   hard    is    it   foi* 

25  them  that  trust  in  riches  to  enter  into  the  kingdom  of  God  ^  It 
is  easier  for  a  camel  to  go  through  the  eye  of  a  needle,  than  for  i 

26  rich  man  (o  enter  into  the  kingdom  of  God.  And  they  were  asto- 
nished out  of  measure,  saying  to  each  other,  Who  then  can  bo 

27  saved  ?     And  Jesus  looking  upon  them,  said.  With  men  it  is  iiKpos- 

28  sihle,  but  not  w  th  God,  for  with  God  all  things  are  possible.     And 

29  Peter  said  to  him,  Lo,  we  have  left  all  and  followed  thee.  And 
Jesus  answering  said,  Verily  I  say  to  you,  there  is  none  that  hath 
left  house,  or  brethren,  or  sisters,  or  father,  or  mother,  or  wife,  or 

30  children,  or  lands,  for  my  sake  and  the  Gospel's,  But  he  shall 
receive  a  hundred  fold  novv  in  this  time,  houses  and  brethren  and 
sisters  and  mothers  and  children  and  lands  with  persecutions,  and 

31  in  the  world  to  come  eternal  life.  But  many  that  are  first  shall  be 
last,  and  the  last  first. 

32  *'  And  they  were  in  the  way  going  up  to  Jerusalem,  and  Jesus 
went  before  them.  And  they  were  amazed,  and  as  they  followed, 
they  were  afraid.     And  taking  the  twelve  again  he  told  them  what 

33  things  were  to  befall  him  :  Behold,  we  go  up  to  Jerusalem,  and  the 
Son  of  man  shall  be  betrayed  to  the  chief  priests,  and  the  scribes : 
and  they  will  condemn  him  to  death,  and  deliver  him  to  the  Gen- 

34  tiles.  And  they  will  mock  him  and  scourge  him  and  spit  upon  him 
and  kill  him.     And  the  third  day  he  will  rise  again. 

35  t  And  James  and  John  the  sons  of  Zebedee  come  to  him,  saying, 
Master,  we  would  that  thou  shouldest  do  for  us  whatever  we  shall 

36  ask.     And  he  said  to  them.  What  would  ye  that  I  should  do   for 

37  you  ?     They  said  to  him,  Grant  us  to  sit  one  on  thy  right  hand, 

38  and  one  on  thy  left  hand,  in  thy  glory.     But   Jesus  said  to  them, 

dead  carcass.  In  order  to  this,  throw  away  what  is  to  thee  the  grand  hinderance 
of  it.     Give  up  thy  great  idol,  riches.     Go,  sell  whatsoever  thou  hast. 

24.  Jesus  saith  to  them,  Children — See  how  he  softens  the  harsh  truth,  by  the 
manner  of  delivering  it!  And  yet  without  retracting  or  abating  one  tittle  :  How 
hard  is  it  for  them  that  trust  in  riches — Either  for  defence,  or  happiness,  or  de. 
liverance  from  tlie  thousand  dangers  that  life  is  continually  exposed  to.  That 
these  cannot  enter  into  God's  glorious  kingdom,  is  clear  and  undeniable  :  but  it 
is  easier  for  a  camel  to  go  through  a  needle's  eye,  than  for  a  man  to  have  riches 
and  not  trust  in  them.  Therefore,  it  is  easier  for  a  camel  to  go  through  the  sye 
of  a  needle,  than  for  a  rich  man  to  enter  the  kingdom. 

28.  Lo,  we  have  left  all — Though  the  young  man  would  not. 

30.  He  shall  receive  a  hundred  fold,  houses,  ^c. — Not  in  the  same  kind  :  fci 
it  will  generally  be  with  persecutions:  but  in  value:  a  hundred  fold  more 
happiness  than  any  or  all  of  these  did  or  could  afford.  But  let  it  be  observed, 
Qone  is  ent'tled  to  this  happiness,  but  he  that  will  accept  it  with  persecutio:.s. 

32.  They  were  in  the  way  to  Jerusalem,  and  Jesus  went  before  them  :  and  they 
were  amazed — At  his  courage  and  intrepidity,  considering  the  treatment  which 
he  had  himself  told  them  he  should  meet  with  there  :  and  as  they  followed,  they 
were  afraid — Both  for  him  and  themselves  :  nevertheless  he  judged  it  best  to 
prepare  them,  by  telling  them  more  particularly  what  was  to  ensue. 

35.  Saying — By  their  mother.     It  was  she,  not  they  that  uttered  the  woros. 

♦Matt.  XX,  17;  Luke  xviii,  31.         t  Matt,  xx,  20. 


CHAPTER  XI.  123 

Ye  know  not  what  ye  ask.     Can  ye  dri  ik  of  the  cup  that  I  Jrink 

39  of,  and  be  baptized  with  the  baptism  that  I  am  baptized  with  ■?  And 
they  said  to  him,  We  can.  And  Jesus  said  to  them.  Ye  shall  in 
deed  drink  of  the  cup  thai  I  drink  of,  and  be  baptized   with  the 

40  baptism  that  I  am  baptized  with.  But  to  sit  on  my  right  hand 
and  on  my  left,  is  not  mine  to  give,  save  to  them   for  whom  it  i« 

41  prepared.     And  the  ten  hearing  it  were  much  displeased  concern- 

42  ing  James  and  John.  But  Jesus  calling  them  to  him,  saith  unto 
them.  Ye  know  that  they  who  rule  over  the  Gentiles,  lord  it  over 

43  them,  and  their  great  ones  exercise  authority  upon  them.  But  it 
shall  not  be  so  among  you ;  but  whosoever  desireth  to   be  great 

%it  among  you,  shall  be  your  servant.     And  whosoever  desireth  to  be 

45  the  chief,  shall  be  the  servant  of  all.  For  the  Son  of  man  came 
not  to  be  served,  but  to  serve,  and  to  give  his  life  a  ransom  for 
many. 

46  *  And  they  come  to  Jericho.  And  as  he  went  out  of  Jericho 
with  his  disciples  and  a  great  muhitude,  blind  Bartimeus,  the  son 

47  of  Timeus,  sat  by  the  way  side  begging.  And  hearing.  It  is  Jcsus 
of  Nazareth,  he  cried  out  and  said,  Jesus,  thou  Son  of  David,  have 

48  mercy  on  me.  And  many  charged  him  to  hold  his  peace  ;  but 
he  cried  so  much  the  more  a  great  deal.  Thou  Son  of  David,  have 

49  mercy  on  me.  And  Jesus  standing  still,  commanded  him  to  be 
called.     And  they  call  the  blind  man,  saying  to  him.  Take  courage 

50  rise  ;  he  calleth  thee.     And  casting  away  his  garment,  he  rose 

51  and  came  to  Jesus.  And  Jesus  answering  said  to  him.  What  wil 
thou  that  I  should  do  for  thee  ?    The  blind  man  said  to  him.  Lord, 

52  that  I  may  receive  my  sight.  And  Jesus  said.  Go ;  thy  faith  hath 
saved  thee.  And  immediately  he  received  his  sight,  and  followed 
him  in  the  way. 

XI.  t  And  when  they  were  come  nigh  to  Jerusalem  to  Bethphage  and 
Bethany,  at  the  mount  of  Olives,  he  sendeth  two  of  his  disciples, 

2  And  saith  to  them,  Go  ye  into  the  village  over  against  you,  and  as 
soon  as  ye  enter  it,  ye  shall  find  a  colt  tied,  whereon  never  man 

3  sat :  loose  and  bring  him.     And  if  any  say  to  you,  Why  do  ye  this  ? 
say,  The  Lord  hath  need  of  him  ;   and  straightway  he  will  send 

4  him  hither.     And  they  went  and  found  the  colt  tied  at  the  door, 

38.  Ye  know  not  what  ye  ask — Ye  know  not  that  ye  ask  for  sufferings,  which 
must  needs  pave  the  way  to  glory.  The  cup — Of  inward  ;  the  baptism — Of  ouU 
ward  sufferings.  Our  Lord  was  filled  with  sufferings  within,  and  covered  with 
them  without. 

40.  Save  to  them  for  whom  it  is  prepared — Them  who  by  patient  continuance  in 
well  doing,  seek  for  glory,  and  honour,  and  immortality.  For  these  only  eternal 
'ife  is  prepared.  To  these  only  he  will  give  it  in  that  day  ;  and  to  every  man  his 
iwn  reward,  according  to  his  own  labour. 

45.  A  ransom  for  many — Even  for  as  many  souls  as  needed  such  a  raasom, 
A  Cor.  V,  15. 

50.   Casting  away  his  garment — Through  joy  and  eagerness. 

XI.  ].  To  Bethphage  and  Bethany,  at  the  mount  of  Olives— The  limits  of  Be- 
thany reached  to  the  mount  of  Olives,  and  joined  to  those  of  Bethphage.  Beth- 
phage  was  part  of  the  suburbs  of  Jerusalem,  and  reached  from  the  mount  of 
Olives  to  the  walls  of  the  city.  Our  Lord  was  now  come  to  the  place  where  tho 
joundaries  of  Bethany  and  Bethphage  met. 

*  Matt.  XX,  29  ;  Luke  xviii,  35.         t  Matt,  xxi,  1 ;  Luke  xix,  29  ;  John  xii,  12. 


124  ST.  MARK. 

5  without,  in  the  street,  and  they  loose  him.     And  son.  t  of  them  that 

6  stood  there  said,  What  do  ye,  loosing  the  colt  ?  And  they  said  to 

7  them  as  Jesus  had  commanded ;  and  they  let  him  go.     And  they 
brought  the  colt  to  Jesus,  and  cast  their  garments  on  him,  and  he 

8  sat  on  him.     And  many  spread  their  garments  in  the   way  :  and 
others  cut  down  branches  from  the  trees,  and  strewed  them  in  the 

9  way.     And  they  that  went  before,  and  they  that  followed  after  cried, 
saying,   Hosanna :    blessed   in  the  name  of  the   Lord   is  he  that 

10  Cometh.     Blessed  be  the  kingdom  of  our  father  David  that  cometh  : 

hosanna  in  the  highest. 
- 1       *  And  Jesus  entered  into  Jerusalem,  and  into  the  temple,  ai  1 

having  looked  round  about  upon  all  things,  it  being  now  evening, 

he  went  out  to  Bethany  with  the  twelve. 

12  t  And  on  the  morrow,  as  they  were  coming  from   Bethany,  he 

13  was  hungry.  And  seeing  a  fig  tree  afar  off,  having  leaves,  he 
came,  if  haply  he  might  find  any  thing  thereon :  and  coming  to  it, 
he   found  nothing  but   leaves ;  for   it   was  not   a  season   of   figs. 

14  And  he  answering  said  to  it.  No  man  eat  fruit  of  thee  hereafter  for 

15  ever;  and  his  disciples  heard.  |  And  they  come  to  Jerusalem. 
And  Jesus  going  into  the  temple,  drove  out  them  that  bought  and 
sold  in  the  temple,  and  overthrew  the  tables  of  the  money  chan- 

16  gers,  and  the  seats  of  them  that  sold  doves.  And  suffered  not  that 

17  any  one  should  carry  a  vessel  through  the  temple.  And  he  taught, 
saying  to  them.  Is  it  not  written,  ^  My  house  shall  be  called  of  all 
nations  a  house  of  prayer  ?  But  ye  have  made  it  a  den  of  thieves. 

18  And  the  scribes  and  the  chief  priests  heard  it,  and  sought  how  they 
mighty  destroy  him  :  for  they  feared  him,  because  the  whole  mul- 
titude was  astonished  at  his  teaching. 

19  II  And  when  evening  was  come  he  went  out  of  the  city.     And 

20  passing  by  in  the   morning,  they  saw  the  fig  tree  dried  up  from 

21  the  roots.     And  Feter  remembering,  saith  to  him.  Master,  behold, 

22  the  fig  tree  which  thou  cursedst  is  withered  away.     And  Jesus 

13.  For  it  was  not  a  season  of  Jigs — It  wjis  not  (as  we  say)  a  good  year  for 
figs  ;  at  least  not  for  that  early  sort,  which  alone  was  ripe  so  soon  in  the  spring. 

If  we  render  the  words,  It  was  not  the  season  of  Jigs,  that  is,  the  time  of 
gathering  them  in,  it  may  mean,  The  season  teas  not  yet :  and  so  (inclosing  the 
words  in  a  parenthesis,  And  coming  to  it,  he  found  nothing  but  leaves)  it  may  refer 
to  the  former  part  of  the  sentence,  and  may  be  considered  as  the  reason  of 
Christ's  going  to  see  whether  there  were  any  figs  on  this  tree.  Some  whc  also 
read  that  clause  in  a  parenthesis,  translate  the  following  words,  for  where  he  icas, 
it  was  the  season  of  Jigs.  And  it  is  certain,  this  meaning  of  the  words  suits  best 
with  the  great  design  of  the  parable,  which  was  to  reprove  the  Jewish  Church 
for  its  unfruitfulness  at  that  very  season,  when  fruit  might  best  be  expected 
from  them. 

16.  He  suffered  not  that  any  should  carry  a  vessel  through  the  temple — So 
strong  notions  had  our  Lord,  of  even  relative  holiness  !  And  of  the  regard  due  to 
those  places  (as  well  as  times)  that  are  peculiarly  dedicated  to  God. 

18.  They  feared  him — That  is,  they  were  afraid  to  take  him  by  violence,  lest 
it  should  raise  a  tumult ;  because  all  the  people  teas  astonished  at  his  teaching — 
Both  at  the  excellence  of  his  discourse,  and  at  the  majesty  and  authority  with 
which  he  taught. 

22.  Have  faith  in  God — And  who  could  find  fault,  if  the  Creator  and  Proprie- 
tor of  all  things  were  to  destroy,  by  a  single  word  of  his  mouth,  a  thousand  of  hi» 

♦  Matt,  xxi,  10,  17.         t  Matt,  xxi,  18.         %  Matt,  xxii,  12  ;  Luke  xix,  45 
6  Isaiah  hi;  7  ;  Jer.  vii,  11  ||  Matt.  xxi.  20. 


CHAPTER  XII.  125 

23  answering  saith  to  them,  Have  faith  in  God.  For  rerily  I  say  to 
you,  Whosoever  shall  say  to  this  mountain,  lie  thou  removed  and 
cast  into  the  sea,  and  not  doubt  ni  his  heart,  but  believe  that  the 
things  which  he  saith  shall  come  to  pass,  he  shall  have  whatso- 

24  ever  he  saith.  Therefore  I  say  to  you.  All  things  whatsoever  ye 
ask  in  prayer,  believe  that  ye  shall  receive,  and  ye  shall  have  them. 

25  *  But  when  ye  stand  praying,  forgive,  if  ye  have  aught  agaaist 
any,  that  your  Father  who  is  in  heaven  may  forgive  you  also  your 

2S  trespasses.  But  if  ye  do  not  forgive,  neither  will  your  Father 
who  is  in  heaven  forgive  your  trespasses. 

27  t  And  they  come  again  to  Jerusalem.  And  as  he  was  walking  in 
the  temple,  the  chief  priests  and  the  scribes  and  the  elders  come 

28  to  him,  and  say  to  him.  By  what  authority  dost  thou  these  things? 

29  And  who  gave  thee  authority  to  do  these  things  ?  Jesus  answering 
said  to  them,  I   also  will  ask  you  one  question,  and  answer  me, 

30  and  I  will  tell  you  by  what  authority  I  do  these  things      Was  the 

31  baptism  of  John  from  heaven  or  from  men?  Answer  me.  And 
they  reasoned  among  themselves,  saying,  If  we  say  from  heaven, 

32  he  will  say,  Why  then  did  ye  not  believe  him  ?  But  if  we  say  from 
men :   they  feared  the  people  ;  for  all  accounted  John,  that  he  was 

33  indeed  a  prophet.  And  they  answering  say  to  Jesus,  We  cannot 
tell.  And  Jesus  answering  saith  to  them,  Neither  tell  1  you  by 
what  authority  I  do  these  things. 

KII.  I  And  he  said  to  them  in  parables,  A  man  planted  a  vineyard, 
and  set  a  hedge  about  it,  and  digged  a  wine  fat,  and  built  a  tower, 

2  and  let  it  out  to  husbandmen,  and  went  into  a  far  country.     And 
at  the  season  he  sent  a  servant  to  the  husbandmen  to  receive  from 

3  the  husbandmen  of  the  fruit  of  the  vineyard.     But  they  took  him, 

4  and  beat  htm,  and  sent  him  away  empty.     And  again  he  sent  to 
them  another  servant ,  and  at  him  they  cast  stones,  and  wounded 

5  him  in  the  head,  and  sent  him  away  shamefully  handled.     And 
again  he  sent  another,  and   him   they  killed  ;  and   many  others, 

6  beating  some  and  killing  some.     Having  yet  therefore  one  son,  his 
well  beloved,  he  sent  him  also  last  to  them,  saying.  They  will  re- 

7  verence  my  son      But  those  husbandmen  said  among  themselves, 
This  is  the  heir ;   come,  let  us  kill  him,  and  the  inheritance  will 

8  be  ours.     And  they  took  him  and  killed  him,  and  cast  him  out  of 

9  the  vineyard      What  therefore   will  the  lord  of  the  vineyard  do  ? 
He  will  come  and  destroy  the  husbandmen,  and  will  give  the  vine- 

10  yard  to  others.  And  have  ye  not  read  even  this  scripture  ?  ^  The 
stone  which  the  builders  rejected,  this  is  become  the  head  of  the 

1 1  corner '  This  was  the   Lord's  doing,  and  it  is  marvellous  in  our 

12  eyes.     And  tney  sought  to  seize   him,  but  feared  the  multitude  : 

inanimate  creatures,  were  it  only  to  imprint  this  important  lesson  more  deeply 
on  one  immortal  spirit  ? 

25.  When  ye  stand  praying — Standing  was  their  usual  posture  when  they 
prayed.  Forgive — And  on  this  condition,  ye  shall  have  whatever  you  ask,  with- 
out  wrath  or  doubting. 

XII.  12.  They  feared  the  multitude — How  wonderful  is  the  providence  of  God, 
using  all  things  for  the  good  of  his  children !  Generally  the  multitude  is  restrained 

*  Matt.  VI,  14  t  Matt,  xxi,  23  ;  Luke  xx,  1.         %  Matt,  xxi,  43 ;  Luke  xx, «» 

6  Psalm  c.Kviii,  22. 
9 


126  ST.  MARK. 

for  they  knew  he  had  spoken  the  parable  against  them  ;  and  Iedv« 
ing  him,  they  went  away. 

13  *And  they  send  to  him  certain  of  the  Pharisees,  and  of  the  He- 

14  rodians,  to  catch  him  in  his  discourse.  And  they  coming  say  to 
him,  Master,  we  know  that  thou  art  true,  and  carest  for  no  man ; 
for  thou  regardest  not  the  person  of  men,  but  teachest  the  way  of 

15  God  in  truth.  Is  it  lawful  to  give  tribute  to  Cesar,  or  not  ■?  Shall 
we  give,  or  shall  we  not  give  ?  But  he,  knowing  their  hypocrisy 
said  to  them.   Why  tempt  ye  me  ?   Bring  me  a  penny,  that  I  may 

16  see  it;  and  they  brought  it.     And  he  saith  to  them.  Whose  is  this 

17  image  and  inscription?  They  say  to  him,  Cesar's.  And  Jesus 
answering  said  to  them.  Render  to  Cesar  the  things  that  are  Cesar's 
and  to  God  the  things  that  are  God's.     And  they  marvelled  at  him 

18  fThen  come  to  him  the  Sadducees,  who  say  there  is  no  resur- 

19  rection,  and  they  asked  him,  saying.  Master,  Moses  wrote  to  us 
J  If  a  man's  brother  die,  and  leave  a  wife,  and  leave  no  children, 
that  his  brother  should  take  his  wife,  and  raise  up  issue  to  his  bro- 

20  ther.     There  were  seven  brethren,  and  the  first  took  a  wife,  and 

21  dying  left  no  issue.     And  the  second  took  her  and  died,  neither 

22  left  he  any  issue  ;  and  the  third  likewise.     And  the   seven  took 

23  her  and  left  no  issue.  Last  of  all  died  the  woman  also.  In  tlie 
resurrection,  therefore,  when  they  shall  rise,  whose  wife  shall  she 

24  be  of  them  ?  For  the  seven  had  her  to  wife.  And  Jesus  answer- 
ing, said  to  them,  Do  ye  not  therefore  err,  because  ye  know  not 

25  the  Scriptures,  neither  the  power  of  God  ?  For  when  they  rise  from 
the  dead,  they  neither  marry  nor  are  given  in   marriage,  but  are 

26  as  the  angels  who  are  in  heaven.  And  touching  the  dead  tha 
they  rise.  Have  ye  not  read  in  the  book  of  Moses,  §  how  in  the 
bush  God  spake  to  him,  saying,  1  am  the  God  of  Abraham,  and  the 

27  God  of  Isaac,  and  the  God  of  Jacob  ?  He  is  not  the  God  of  the 
dead,  but  the  God  of  the  living.     Ye  therefore  greatly  err. 

28  II  And  one  of  the  scribes  coming  to  him,  having  heard  them  dis- 
puting together,  and  perceiving  that  he  had  answered  them  well, 

29  asked  him.  Which  is  the  first  commandment  of  all  ?  And  Jesus  an- 
swered him,  The  first  commandment  of  all  is,  **  Hear,  O  Israel ;  the 

from  tearing  them  in  pieces  only  by  the  fear  of  their  rulers.  And  here  the  rulers 
themselves  are  restrained,  through  fear  of  the  multitude  I 

17.    They  marvelled  at  him — At  the  wisdom  of  his  answer. 

2.5.  When  they  rise  from  the  dead,  neither  men  marry  nor  women  are  given  in 
marriage. 

27.  He  is  not  the  God  of  the  dead,  but  the  God  of  the  living — That  is,  (if  the 
argument  be  proposed  at  length,)  since  the  character  of  his  being  the  God  of  any 
perscns.,  plainly  intimates  a  relation  to  them,  not  as  dead,  but  as  living;  and 
since  he  cannot  be  said  to  be  at  present  their  God  at  all,  j'^they  are  utterly  dead ; 
nor  to  be  the  God  of  human  persons,  such  as  Abraham,  Isaac,  and  Jacob,  con 
sisting  of  souls  and  bodies,  if  their  bodies  were  to  abide  in  everlasting  death  ;  there 
must  needs  be  a  future  state  of  blessedness,  and  a  resurrection  of  the  body  to 
share  with  the  soul  in  it. 

28.  Which  is  the  first  commandment  ? — The  principal,  and  most  necessary  to 
be  observed. 

29.  The  Lord  our  God  is  one  Lord — This  is  the  foundation  of  the  first  com 
mandment,  yea,  of  all  the  commandments.     The   Lord  our  God,  the  Lord,  the 

•  Matt,  xxii,  15 ;  Luke  xx,  20.         t  Matt,  xxi,  23  ;  Luke  xx,  27.         J  Deut.  xjcv,  ."> 
^  Exal.  iii.  6.         ||  Matt,  xxvii,  34  ;  Luke  x.  25.         ♦»  Deut.  vi.  4. 


CHAPTER  XII.  127 

30  Lord  our  God  is  one  Lord.  And  thou  shall  love  tlie  Lord  ihy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 

31  mind,  and  with  all  thy  strength.  This  is  the  lirst  coaimandm.Mit. 
And  the  second  is  like  unto  it,  *  Thou  shalt  love  thy  neighbour 

32  as  thyself.  There  is  no  other  commandment  greater  than  these. 
And  the  scribes  said  to  him.  Excellently  well.  Master!  Thou  hast 

33  said  the  truth;  for  he  is  one:  and  there  is  no  other  but  he.  Ann 
to  love  him  with  all  the  heart,  and  with  all  the  understanding, 
and  with  all  the  mind,  and  with  all  the  strength,  and  to  love  his 
neighbour  as  himself,  is  more  than  all  whole  burnt  offerings  and 

34  sacrifices.     And  Jesus,  seeing  that  he  answered  discreetly,  said" 
to  him.  Thou  art  not  far  from  the  kingdom  of  God.     And  nu 
man  after  that  durst  question  him  any  more. 

35  t  And  Jesus  answering  as  he  taught  in  the  temple,  said,  Hou 

36  say  the  scribes,  that  Christ  is  the  Son  of  David  ?  For  David  him- 
self said  by  the  Holy  Ghost,  |The  Lord  saith  to  my  Lord,  Sit 
thou  on  my  right  hand,  till  I  make  thine  enemies  thy  footstool. 

37  David  therefore  himself  calleth  him  Lord  :  how  is  he  then  hi? 
son  ?    And  a  great  multitude  heard  him  gladly. 

38  §And  he  said  to  them  in  his  teaching.  Beware  of  the  scribes, 
who  love  to  walk  in  long  robes,  and  to  be  saluted  in  the  market 

39  places,  And  the  chief  seats  in  the  synaofogues,  and  the  uppermost 

40  places  at  feasts;  Who  devour  widows'  houses,  and  for  a  pretence 
make  long  prayers :   these  shall  receive  the  greater  damnation. 

41  II  And  Jesus  sitting  over  against  the  treasury,  beheld  how  the 
people  cast  money  into  the  treasurj' :  and  many  that  were  rich 

42  cast  in  much.     And  a  poor  widow  coming,  cast  in  two  mites, 

God  of  all  men,  is  one  God,  essentially,  though  three  persons.    From  this  unity 
of  God  it  follows,  that  we  owe  all  our  love  to  him  alone. 

30.  ]Vith  all  thy  strength — That  is,  the  whole  strength  and  capacity  of  thy 
understanding,  will,  and  affections. 

31.  The  second  is  like  unto  it — Of  a  like  comprehensive  nature:  comprising 
our  whole  duty  to  man.  There  is  no  other  moral,  much  less  ceremonial  com- 
mandment, greater  than  these. 

33.  To  love  him  with  nil  the  heart — To  love  and  serve  him,  with  all  the  united 
powers  of  the  soul  in  their  utmost  vigour ;  and  to  love  his  neighhov,r  as  himself — 
To  maintain  the  same  equitable  and  charitable  temper  and  behaviour  toward  all 
men,  as  we,  in  like  circumstances,  would  wish  for  from  them  toward  ourselves, 
is  a  more  necessary  and  important  duty,  than  the  offering  the  most  noble  and 
costly  sacrifices. 

34.  Jesus  said  to  him,  Thou  art  not  'far  from  the  kingdom  of  God — Reader,  art 
not  thoul  then  go  on:  be  a  real  Christian:  else  it  had  been  better  for  thee  to 
have  been  afar  off. 

38.  Beware  of  the  scribes — There  was  an  absolute  necessity  for  these  repeatud 
cautions.  For",  considering  their  inv^eterate  prejudices  against  Christ,  it  cou  d 
never  be  supposed  the  common  people  would  receive  the  Gospe.  till  these  incor- 
rigible blasphemers  of  it  were  brought  to  just  disgrace. 

Yet  he  delayed  speaking  in  this  manner  till  a  little  bpfore  his  passion,  as  know- 
ifig  what  effect  it  would  quickly  produce.  Nor  is  this  any  precedent  for  us:  we 
are  not  invested  with  the  same  authority. 

41.  He  beheld  how  people  cast  money  into  the  treasury— This  treasury  received 
the  voluntary  contributions  of  the  worshippers  who  came  up  to  the  feast;  which 
were  given  to  buy  wood  for  the  altar,  and  other  necessaries  not  provided  for  in 
any  other  way. 

•  Lev.  XIX,  18.        t  MaU.  xxii,  41 ;  Luke  xx,  41.       t  Psa.  ex.  I.        <J  Matt,  xxiii,  5  ; 
Luke  XX.  46.  U  Luke  xx.  L 


128  ST.  MARK. 

43  which  make  a  farthing.  And  calling  to  him  his  disciples,  he  sailh 
to  them,  Verily  I  say  unto  you,  that  this  poor  widow  hath  cast  in 

44  more  than  they  all  who  have  cast  into  the  treasury.  For  they  all 
did  cast  in  of  their  abundance  :  but  she  of  her  penury  did  cast  in 
all  that  she  had,  even  her  whole  living. 

XIII.  *  And  as  he  was  going  out  of  the  temple,  one  of  his  disciples 
saith  to  him,  Master,  see  what  manner  of  stones,  and  what  man- 

2  ner  of  buildings !  And  Jesus  answering  said  to  him,  Seest  thou 
these   great  buildings  ?     There  shall  not  be  left  one  stone  upon 

3  another  that  shall  not  be  thrown  down.  And  as  he  sat  on  the 
mount  of  Olives,  over  against  the  temple,  Peter  and  James  and 

4  John  and  Andrew  asked  him  privately.  Tell  us  when  shall  these 
things  be  ?  And  what  shall  he  the  sign  when  all  these  things  shall 

5  be  fulfilled  ?    And  Jesus  answering  said.  Take  heed  lest  any  de- 

6  ceive  you.     For   many  will  come  in  my  name  saying,  I   am  He, 

7  and  will  deceive  many.  But  when  ye  shall  hear  of  wars  and  ru- 
mours of  wars,  be  not  troubled  ;  for  it  must  be  :  but  the  end  is  not 

8  yet.  For  nation  shall  rise  against  nation,  and  kingdom  against 
kingdom  :  and  there  shall  be  earthquakes  in  divers  places,  and 
there  shall  be  famines  and  troubles :   these  are  the   beginning  of 

9  sorrows,  f  But  take  heed  to  yourselves,  for  they  will  deliver  you 
to  councils,  and  ye  shall  be  beaten  in  synagogues,  and  shall  stand 
before   rulers  and   kings   for  my   sake,  for  a  testimony  to   them. 

10  J  And  the  Gospel  must  first  be  published  among  all  nations.     But 

1 1  when  they  shall  hale  you  and  deliver  you  up,  take  no  thought  before- 
hand what  ye  shall  speak,  neither  do  ye  premeditate  ;  but  whatso- 
ever shall  be  given  you  in  that  hour,  that  speak  ;  for  it  is  not  ye 

12  that  speak,  but  the  Holy  Ghost.  Now  the  brother  shall  betray  the 
brother  to  death,  and  the  father  the  son  :  and  the  children  shall  rise 

13  up  against  their  parents,  and  cause  them  to  be  put  to  death.  And 
ye  shall  be  hated  of  all  men  for  my  name's  sake  ;  but  he  that  en- 
dureth  to  the  end,  he  shall  be  saved. 

14  §  But  when  ye  shall  see  the  abomination  of  desolation  spoken 
of  by  Daniel  the  prophet  standing  where  it  ought  not,  (let  him  that 
readeth  understand,)  then  let  them  that  are  in  Judea  flee  to  the 

15  mountains  :  And  let  not  him  that  is  on  the  house  top  go  down  into 
the  house,  neither  enter  in,  to  take  any  thing  out  of  his  house. 

16  And  let  not  him  that  is  in  the   field  turn   back  to  take  up  his  gar- 

17  ment.     But  wo  to  them  that  are  with  child,  and  t©  them  that  give 

18  suck  in  those  days.     And   pray  ye  that  your  flight  be  not  in  the 

19  winter.     For  in  those  days  shall  be  affliction,  such  as  was  not  from 

43.  /  say  to  you,  that  this  poor  widow  hath  cast  in  more  than  they  all — See 
•vhiil  judgment  is  cast  on  the  most  specious,  outward  actions  by  the  Judge  of  all ! 
Knd  how  acceptable  to  him  is  the  smallest,  which  springs  from  self-denying  love  ! 

XIII.  4,  Two  questions  are  here  asked  ;  the  one  concerning  the  destruction 
of  Jerusalem:  the  otlier  concerning  the  end  of  the  world, 

11.  The  Holy  Ghost  will  help  you.  But  do  not  depend  upon  any  other  help 
for  all  the  nearest  ties  will  be  broken. 

14.  Where  it  ought  not — That  place  being  set  apart  for  sacred  uses. 

19.  In  those  days  shall  be  affliction,  such  as  was  not  from  the  beginning  oj  tkt 

"  Matt  xxiv.  1  ;  Luke  xxi,  5.       t  Luke  xxi,  12.      %  Matt  xxiv,  14        ^Matt.  xxiv,  15; 
Luke  xxi,  20  ;  Dan.  ix.  27. 


CHAPTER  XIV.  139 

the  beginning  of  the  creation,  which  God  created  until  now,  neithei 

iO  shall  be.     And  unless  the  Lord  had  shortened  those  days,  no  flesh 

should  be  saved  :  but  for  the  elect's  sake  wliom  he  hath  chosen, 

21  he  hath  shortened  those  days      *  Then  if  any  man  say  to  you,  Lo, 

22  here  is  Christ,  or  lo,  he  is  there,  believe  it  not.  For  false  Christs 
and  false  prophets  shall  rise,  and  shall  show  signs  and  wonders,  to 

23  seduce,  if  possible,  even  the  elect.  But  take  ye  heed  :  Behold.  I 
have  foretold  you  all  things. 

24  But  in  those  days,  after  that  tribulation,  the  sun  shall  be  darken- 

25  ed,  and  the  moon  shall  not  give  her  light.  And  the  stars  if  heaven 
shall  be  falling,  and  the  powers  that  are   in  the  heavens  shall  be 

26  sh  iken.     And  then  shall  they  see  the  Son  of  man  coming  in  the 

27  clo  "K  with  great  power  and  glory.  And  then  shall  he  send  his 
angeis,  and  gather  together  his  elect,  from  the  four  winds,  from  the 
uttermost  part  of  the  earth,  to  the  uttermost  part  of  heaven. 

28  t  Now  learn  a  parable  from  the  fig  tree.  When  its  branch  is 
now  tender  and  putteth  forth  leaves,  ye  know  that  summer  is  nigh. 

29  So  likewise  when  ye  see  these  things  come  to  pass,  know  that  he 

30  IS  nigh,  even  at  the  door.  Verily  I  say  to  you,  this  generation  shall 
^\   in  nowise  pass,  till  all  these   things  be  done.     Heaven  and  earth 

shall  pass  away,  but  my  words  shall  in  nowise  pass  away. 
'S2       But  of  that  day  or  that  hour  knoweth  no  one,  no,  not  the  angels 
that  are  in  heaven,  neither  the  Son,  but  the  Father. 

33  X  Take  heed  ;  watch  and  pray  :  for  ye  know  not  when  the  time 

34  is.  For  the  Son  of  man  is  §  as  a  man  taking  a  far  journey,  who 
left  his  house,  and  gave  authority  to  his  servants,  and  to  each*  his 

35  work,  and  commanded  the  porter  to  watch.  Watch  ye  therefore  ; 
for  ye  know  not  when  the  master  of  the  house  cometh  ;  at  evening, 

36  or  at  midnight,  at  cock  crowing,  or  in  the  morning :  Lest  coming 

37  suddenly  he  find  vou  sleeping.  And  what  I  say  to  vou,  I  say  to 
all,  Watc/- 

XIV.     II  And  after  two  days  was  the  feast  of  the  passover  and  of  un- 
leavened bread ;  and  the  chief  priests  and  the  scribes  sought  how 
they  might   apprehend  him   by  subtlety,   and  put  him  to   death. 
2  But  they  said,  Not  at  the  feast,  lest  there  be  a  tumult  of  the  peo- 

creation — May  it  not  be  doubted,  whether  this  be  yet  fully  accomplished?  Is  not 
much  of  this  afRiction  still  to  come  ? 

20.  The  elect — The  Christians :  whom  he  hath  chosen— Thai  is,  hath  taken  out 
of,  or  separated  from,  the  world,  through  sanctification  of  the  Spirit  and  belief 
of  the  truth.     He  hath  shortened — That  is,  will  surely  shorten. 

24.  But  in  those  days — Which  immediately  precede  the  end  of  the  world :  after 
that  tribulation — Above  described. 

29.  He  is  nigh — The  Son  of  man. 

30.  All  these  things — Relating  to  the  temple  and  the  city. 

32.  Of  that  day — The  day  of  judgment  is  often  in  the  Scriptures  emphaticallj 
called  that  day.  Net  \er  ..iC  Son — Not  as  man  :  as  man  he  was  no  more  omni- 
acient  than  omnipresent.     But  as  God  he  knows  all  the  circumstances  of  it. 

34.  The  Son  of  man  is  as  a  man  taking  a  far  journey — Being  about  to  k«v« 
this  world  and  go  to  the  Father,  he  appoints  the  services  that  are  to  be  perfcrrn 
ed  by  all  his  servants,  in  their  several  stations.  This  seems  chiefly  to  respect 
miR'.s>'.ETs  at  the  day  of  judgment:  but  it  may  be  applied  to  all  men,  and  to  tnf 
time  of  death. 

»  Matt,  xxiv,  23.         +  Malt,  xxiv,  32  ;  Luke  xxi,  28.        t  Matt,  xxiv,  42 ;  Luke  xxi,  34. 
^  Matt.  XXV,  14  ;  Luke  xix,  12.        II  Matt  xxvi,  1  ;  Luke  xxii,  1. 


130  ST.  MARK. 

3  pie.  *  And  he  being  in  Bethany  in  the  house  of  Simon  the  lepei 
as  he  sat  at  cable,  there  tame  a  woman  liaving  an  alabaster  box  ot 
ointment,  of  spikenard,  very  costly ;    and  shaking  the  box,   she 

4  poured  it  on  his  head.  But  there  were  some  that  had  indignation 
within  themselves,  and  said.  Why  was  this  waste  of  the  ointment 

5  made  ?    For  this  ointment  might  have  been  sold  for  more  than  thref 

6  hundred  pence  and  given  to  the  poor.  And  they  murmured  aX  hei 
But  Jesus  said,  Let  her  alone  :  why  trouble  ye  her  ?     She  hatl 

7  wrought  a  good  work  on  me.  For  the  poor  ye  have  always  with 
you,  an    when  ye  will  ye  may  do  them  good ;  but  me  ye  have  nol 

8  always.      She  hath  done  what  she   could :    she  hath  beforehand 

9  embalmed  my  body  for  the  burial.  Verily  I  say  to  you,  whereso- 
ever this  Gospel  shall  be  preached  throughout  the  whole  world, 
what  she  hath  done  shall  be  spoken  of  also,  for  a  memorial  of  her. 

10  t  And  Judas  Iscariot,  one  of  the  twelve,  went  to  the  chief  priests, 

1 1  to  betray  him  unto  them.  And  hearing  it  they  were  glad,  and  pro- 
mised to  give  him  money.  And  he  sought  how  he  might  conve- 
niently betray  him. 

12  X  ^^^  on  the  first  day  of  unleavened  bread,  when  they  killed  the 
passover,  his  disciples  say  to  him,  Where  wilt  thou  that  we  go  and 

1 3  prepare,  that  thou  mayest  eat  the  passover  ?  And  he  sendeth  two 
of  his  disciples,  and  saith  to  them.  Go  ye  into  the  city,  and  there 
shall  meet  you  a  man  carrying  a  pitcher  of  water:  follow  him. 

14  And  wheresoever  he  shall  go  in,  say  ye  to  the  man  of  the  house. 
The  Master  saith.  Where  is  the  guest  chamber,  where  I  shall  eat 

15  the  passover  with  my  disciples?     And  he  will  show  you  a  large 

16  upper  room  furnished:  there  make  ready  for  us.  And  his  disci- 
ples went  forth,  and  came  into  the  city,  and  found  as  he  had  said 
to  them.     And  they  made  ready  the  passover. 

17  §  And  in  the  evening  he  cometh  with  the  twelve.     And  as  they 

18  sat  and  ate,  Jesus  said.  Verily  I  say  to  you,  one   of  you   that  eat 

19  with  me  will  betray  me.     And  they  were  sorrowful,  and  said  to 

20  him  one  by  one,  Is  it  I  ?  And  another  said.  Is  it  I  ?  And  he  answer- 
ing said  to  them,  It  is   one  of  the  twelve  that  dippeth  with  me  in 

21  the  dish.  The  Son  of  man  indeed  goeth  as  it  is  written  of  him ; 
but  wo  to  that  man  by  whom  the  Son  of  man  is  betrayed :  it  had 
been  good  for  that  man  if  he  had  not  been  born. 

22  And  as  they  ate,  Jesus  took  bread,  and  blessed,  and  brake  it, 

23  and  gave  to  them,  and  said,  Take,  eat.:  this  is  my  body.  And  he 
took  the  cup,  and  having  given  thanks,  gave  it  them,  and  they  all 

24  drank  of  it.     And  he  said  to  them.  This  is  my  blood  of  the  New 

XIV  4  Some  had  indignation — Being  incited  thereto  by  Judas:  and  said-- 
Probably  to  the  women. 

10.  Judas  went  to  the  chief  priests — Immediately  after  this  reproof,  having 
angei  now  added  to  his  covetousness. 

13.  Go  inij  the  city,  and  there  shall  meet  you  a  man — It  was  highly  seasonable 
for  our  Lord  to  give  them  this  additional  proof  both  of  his  knowing  all  tilings, 
and  of  his  inJuonce  over  the  minds  of  men. 

15.   Furnished — The  word  properly  means,  spread  with  carpets. 

24.   This  is  wy  blood  of  the  New  Testament — That  is,  this  I  appoint  to  be  a 

♦  Matt  xxvi,  6.        t  Matt,  xxvi,  14;  Luke  xxii,  3.        t  Matt  xxvi,  17  ,  Luke  xxii,  7. 
6  Matt,  xxvi,  20  •  Luke  xxii.  14 


CHAPTER  XIV.  131 

J5  Testament,  which  is  shed  for  many.  Verily  I  say  to  you,  I  will 
drink  no  more  of  the  fruit  of  the  vine,  till  that  day  that  1  drink  it 
new  in  the  kingdom  of  God. 

26  *  And  having  sung  the  hymn,  they  went  out  toward   the  mount 

27  of  Olives.  And  Jesus  saitli  to  them,  Ye  will  all  be  offended  at  me 
this  night ;  for  it  is  written,  f  I   will  smite  the  shepherd,  and  the 

28  sheep  shall  be  scattered.  But  after  I  am  risen,  I  will  go  hex  re 
2S  you  into  Galilee.  But  Peter  said  to  him.  Though  all  men  shall 
SO  be  offended,  yet  will  not  I.     Jesus  saith  to  him,  Verily  I   say  to 

thee,  That  thou  to-day,  this  night  before  the  cock  crow  twice,  wilt 
il   deny  me  thrice.     But  he  said  the  more  vehemently.  If  I  must  die 
with  thee  I  will  in  nowise  deny  thee.     In  like  manner  also  said 
they  all. 

32  I  And  they  come  to  a  place  named  Gethsemane  ;  and  he   saith 

33  to  his  disciples,  Sit  here  while  1  shall  pray.  And  he  taketh  with 
him  Peter  and  James  and  John ;  and  he  began  to  be  sore  amazed 

34  and  in  deep  anguish,  And  saith  to  them.  My  soul  is  exceeding  sor- 

35  rowful  even  to  death :  tarry  ye  here  and  watch.  And  going  for- 
ward a  little,  he  fell  on  the  ground,  and  prayed,  that  if  it  were 

36  possible,  the  hour  might  pass  from  him.  And  he  said  Abba,  Fa- 
ther, all  things  are  possible  to  thee  :  take  away  this  cup  from  me : 

37  yet  not  what  I  will,  but  what  thou  wilt.  And  he  cometh  and  find- 
eth  them  sleeping,  and  saith  to  Peter,^  Simon,  sleepest  thou  ? — 

38  Couldest  thou  not  watch  one  hour  1  Watch  and  pray  lest  ye  enter 
into  temptation  ;  the  spirit  indeed  is  willing,  but  the  flesh  is  weak. 

39  And  going  away  again  he  prayed,  speaking  the  same  words.     And 

40  returning,  he  found  them  asleep  again  (for  their  eyes  were  heavy) 

41  and  they  knew  not  what  to  answer  him.  And  he  cometh  the  third 
time,  and  saith  to  them,  Sleep  on  now,  and  take  your  rest.  It  is 
enough.     The  hour  is  come  :  behold,  the  Son  of  man  is  betrayed 

perpetual  sign  and  memorial  of  my  blood,  as  shed  for  establishing  the  new 
covenant,  that  all  who  shall  believe  in  me  may  receive  all  its  gracious  promises. 

25.  /  loill  drink  no  more  of  the  fruit  of  the  vine,  till  I  drink  it  new  in  the  king, 
dam  of  God — That  is,  I  shall  drink  no  more  before  I  die  :  the  next  wine  I  drink 
will  not  be  earthly,  but  lieavenly. 

27.  This  night — The  Jews  in  reckoning  their  days  began  witli  the  evening, 
according  to  the  Mosaic  computation,  which  called  the  evening  and  the  morning 
the  first  day,  Gen.  i,  5.  And  so  that  which  after  sunset  is  here  called  this  night, 
is,  ver.  30,  called  to-day.  The  expression  there  is  peculiarly  significant.  Verilv 
,'  say  to  thee,  that  thou  thyself,  confident  as  thou  art,  to-day,  even  within  foui 
and  twenty  hours  ;  yea,  this  night,  or  ever  the  sun  be  risen,  nay,  before  the  cock 
crow  txoice,  before  three  in  the  morning,  wilt  deny  me  thrice.  Our  Lord  doubt- 
less spoke  so  determinately,  as  knowing  a  cock  would  crow  once  before  the 
isual  time  )f  cock  crowing.  By  chap,  xiii,  35,  it  appears,  that  the  third  watch 
if  the  night,  ending  at  three  in  the  morning,  was  commonly  styled  the  cock 
trowing. 

33.  Sore  amazed — The  original  word  imports  the  most  shocking  amazement, 
mil, f(led  with  grief:  and  that  word  in  the  next  verse  which  we  render  sorrowful, 
inti  lates,  that  he  was  surrounded  with  sorrow  on  every  side,  breaking  in  upon 
him  with  such  violence,  as  was  ready  to  separate  his  soul  from  his  body. 

36.  Abba,  Father — St.  Mark  seems  to  add  the  word  Father,  by  way  of  expli- 
cation. 

37.  Saith  to  Peter — The  zealous,  the  confident  Peter. 

Matt  Txvi,  30  ;  Luke  xxii,  39  ;  John  xviii.  1  t  Zech.  xiii.  7.        t  Matt,  xxvi,  56 


f32  ST.  MARK 

12  into  the  hands  of  sinners.     Rise  up ;  let  us  go  :  lo,  he  that  betray 
eth  me  is  at  hand. 

13  *  And  immediately,  while  he  yet  spake,  cometh  up  Judas,  one 
of  the  twelve,  and  with  him  a  great  multitude,  with  swords  and 

44  clubs  from  the  chief  priests,  and  the  scribes,  and  the  elders.     Now 
he  that  betrayed  him  had  given  them  a  signal,  saying,  Whomso- 

45  ever  I  shall  kiss,  is  he :  seize  and  lead  him  away  safely.     Arid 
when  he  was  come,  he  goeth  straightway  to  him,  and  saith,  Mas 

46  ter.  Master !  and  kissed  him.     And  they  laid  their  hands  on  him, 

47  and  took  him.     f  And  one  of  them  that  stood  by,  drawing  a  swortl, 

48  smote  the  servant  of  the  high  priest,  and  cut  off  his  ear.     And 
Jesus  answering  said  to  them.  Are  ye  come  out  as  against  a  rob 

49  ber,  with  swords  and  clubs  to  take  me  1     I  was  daily  with  you  in 
the  temple  teaching,  and  ye  took  me  not ;  but  that  the  Scriptures 

50  may  be  fulfilled.     Then  they  all  forsook  him  and  fled.     And  a 

51  certain  young  man  followed  him,  having  a  linen  cloth  cast  about 

52  his  naked  body ;  and  the  young  men  laid  hold  on  him.     And  he 
left  the  linen  cloth,  and  fled  from  them  naked. 

53  X  And  they  led   Jesus  away  to  the  high  priest,  and  with  him 
assembled  all  the  chief  priests,  and  the  elders,  and  the  scribes. 

54  And  Peter  followed  him  afar  off",  even  into  the  palace  of  the  high 
piiest,  and  sat  with  the  servants,  and  warmed  himself  at  the  fire. 

55  §  Then  the  chief  priests  and  all  the  council  sought  for  evidence 

56  against  Jesus,  to  put  him  to  death,  and  found  none.     For  many 
bore  false  witness  against  him ;  but  their  evidences  were  not  suf- 

57  ficient.     And  certain  men  arising  bore  false  witness  against  him, 

58  saying,  We  heard  him  say,  I  will  destroy  this  temple   made  with 
hands,  and  in  three  days  I  will  build  another  made  without  hands. 

59  And  neither  so  was  their  evidence  sufficient.     Then  the  high  priest 

60  rising  up  in  the  midst,  asked   Jesus,  saying,  Answerest  thou   no- 

61  thing  1     What  is  it  that  these  witness  against  thee  ?      |I  But  he  held 
his  peace,  and  answered  nothing.     Again  the  high  priest  asked 

44.  Whomsoever  I  shall  kiss — Probably  our  Lord,  in  great  condescension,  had 
used  (according  to  the  Jewish  custom)  to  permit  his  disciples  to  do  this,  after 
they  had  been  some  time  absent. 

51.  A  young  man — It  does  not  appear,  that  he  was  one  of  Christ's  disciples. 
Probably  hearing  an  unusual  noise,  he  started  up  out  of  his  bed,  not  far  from 
the  garden,  and  ran  out  with  only  the  sheet  about  him,  to  see  what  was  tho 
matter.  And  the  young  men  laid  hold  on  him — Who  was  only  suspected  to  be 
Christ's  disciple :  but  could  not  touch  them  who  really  were  so. 

55  All  the  council  sought  for  witness  and  found  none — What  an  amazing  proof 
of  the  overruling  providence  of  God,  considering  both  their  authority,  and  the 
rewards  they  could  offer,  that  no  two  consistent  witnesses  could  be  procured,  to 
c)  large  him  with  any  gross  crime. 

56.  Their  evidences  were  not  sufficient — The  Greek  words  literally  rendered  are, 
Were  not  equal :  not  equal  to  the  charge  of  a  capital  crime :  it  is  the  same  word 
in  the  59th  verse. 

58.  We  heard  him  say — It  is  observable,  that  the  words  which  they  thus  mis. 
represented,  were  spoken  by  Christ  at  least  three  years  before,  John  ii,  19.— 
Their  going  back  so  far  to  find  matter  for  the  charge,  was  a  glorious,  though 
silent  attestation  of  the  unexceptionable  manner  wherein  he  had  behaved,  through 
the  whole  course  of  his  public  ministry. 

♦  Matt,  xxvi,  47 ;  Luke  xxii,  47  ;  John  .xviii,  2  t  Matt,  xxvi,  51 ;    Luke  xxii,  49 

John  xviii,  10.  t  Matt,  xxvi,  57  ;  Luke  xxii,  54  ;  John  xviii,  12.  ()  Matt,  xxvi,  59 
H  Matt,  xxvi,  63     Luke  xxii,  67. 


CHAPTER  XV  133 

him  and  said  to  him,  Art  thou  the  Christ,  the  Son  of  tht  Blessed  ' 

62  And  Jesus  said  I  am  ;  and  ye  shall  see  the  Son  of  m^n  sitting 
at  the  right  hand  of  power,  and  coming  with  tlie  clouds  of  heaven. 

63  Then  the  high  priest  rent  his  clothes,  and  saith,  What  farther  need 

64  have  we  of  witnesses  ?     Ye  have  h^eard  the  blasphemy  :   what  think 
05  ye  ?     And  they  all  condemned  him  to  be  worthy  of  death.     And 

some  began  to  spit  on  him,  and  to  cover  his  face,  and  to  buffet 
him,  and  say  to  him.  Prophesy  And  the  servants  smote  him  with 
the  palms  of  their  hands. 

66  *  And  as   Peter  was  in  the  hall  below,  there  cometh  one  of  the 

67  maids  of  the  high  priest.  And  seeing  Peter  warming  himself, 
she  looked  on  him,  and  said.  Thou  wast  also  with  Jesus  of  Naza- 

68  reth.  But  he  denied,  saying,  I  know  not,  neither  understand  1 
what  thou  meanest.     And  he   went  out  into  the  porch  and  the 

69  cock  crew.     And  the  maid  seeing  him  again,  said  to  them  that 

70  stood  by,  This  is  one  of  them.  And  he  denied  it  again.  And  a 
little  after  those  that  stood  by  said  again  to  Peter,  Surely  thou 
art  one  of  them ;  for  thou  art  a  Galilean,  and  thy  speech  agreeth 

71  thereto.     Then  began  he  to  curse  and  to  swear,  I  know  not  this  man 

72  of  whom  ye  speak.  And  the  second  time  the  cock  crew.  And 
Peter  called  to  mind  the  word  that  Jesus  had  said  to  him,  Before 
the  cock  crow  twice,  thou  wilt  deny  me  thrice.  And  he  covered 
his  head  and  wept. 

XV.  \  And  straightway  in  the  morning  the  chief  priests  having 
consulted  with  the  elders  and  scribes,  and  the  whole  council,  hav- 
ing bound   Jesus,  carried  him  away  and  delivered  him  to   Pilate. 

2  And  Pilate  asked  him.  Art  thou  the  king  of  the  Jews  ?     And  he 

3  answering  said  to  him.  Thou  sayest  it.     %  And  the  chief  priests 

4  accused  him  of  many  things.     And  Pilate  asked  him  again,  saying, 
Answerest  thou  nothing  ?     Behold  how  many  things  they  witness 

5  against  thee.      But   Jesus   answered   nothing   any   more,   so  that 

6  Pilate   marvelled.     Now  at  every  feast  he  released  to  them  one 

7  prisoner,  whomsoever  they  would.      And   there  was  one  named 
Barabbas,  who  laj   bound  with  them  that  had  made   insurrection 

8  with   him,  who  had   committed  murder  in   the  insurrection.     And 
the  multitude  crying  aloud,  asked  him  to  do  as  he  had  ever  done 

9  for  them.      And   Pilate   answered   them,   saying,    Will  ye   that  I 

10  release  to  you  the  king  of  the  Jews  ?     (For  he  knew  that  the  chief 

11  priests  had  delivered  him  for  envy.)  But  the  chief  priests  stirred 
up  the  people  to  ask,  that  he  would  rather  release  Barabbas  to  them. 

12  And  Pilate  answering  said  to  them  again.  What  will  ye  then  that 
I  do  to  hi7n  whom  ye  call  the  king  of  the  Jews  ?     And  they  cried 


72.  And  he  covered  his  head — Which  was  a  usual  custom  with  mourners,  and 
i  vs  fitly  expressive  both  of  grief  and  shame. 

XV.  7.  Insurrection — A  crime  which  the  Roman  governors,  and  Pilate  in  par. 
liculir,  were  more  especially  concerned  and  careful  to  punish. 

9.  Will  ye  that  I  release  to  you  the  king  of  the  J<>ws— Which  does  this  wretched 
man  discover  most?  Wunt  of  justice,  or  courage,  or  common  sense  7  The  poor 
coward  sacrifices  justice  to  popular  clamour,  and  enrages  those  whom  he  seeks  to 
tppease,  by  so  unseasonably  repeating  that  title,  The  king  of  the  Jews,  which  he 
could  not  bvt  know  was  so  highly  offensive  to  them. 

»  Matt,  xxvi,  i9  ;  Luke  xxii,  56  ;  Johr  xviii,  25.         t  Matt,  xxvii,  1,  2  ;  Luke  rrii,  66; 
xxiii,  1  ;  John  xviii,  28.         t  Matt  xxvii,  12 


134  ST.   MARK 

13  out.  again,  Crucify  him.  Then  Pilate  said -to  them,  Why,  wha 
!  4  evil  hath  he  done  ?  But  they  cried  out  the  more  exceedingly 
!  5  Crucify  him.     And   Pilate,  willing  to  satisfy  the  people,  releasee 

Barabbas  to  them,  and  having  scourged  Jesus,  delivered  him  to  be 

crucified. 

16  *  And  the  soldiers  led  him  away  to  the  hall  called  Praetonum, 

17  and  call  togetlier  the  whole  troop.  And  they  clothe  him  with 
purple,  and  having  platted  a  crown  of  thorns,  put  it  about  his  head 

18  And  they  saluted  him.   Hail,  king  of  the  Jews.     And  they  smote 

19  him  on  the  head  with  a  cane,  and  spit  upon  him,  and  bowing  their 

20  knees,  did  him  homage,  f  And  when  they  had  mocked  him,  th'sy 
took  the  purple  robe  from  him,  and  put  his  own  clothes  on  him,  9  id 

21  led  him  out  to  crucify  him.  And  they  compel  one  Simon  a  Cyre- 
nian,  who  was  passing  by,  coming  out  of  the  country,  the  father  of 
Alexander  and  Rufus,  to  bear  his  cross. 

22  X  And  they  bring  him  to  the  place,  Golgotha,  which  is,  being 

23  interpreted,  the  place  of  a  skull.     And  they  gave  him  to  drink 

24  wine  mingled  with  myrrh  ;  but  he  received  it  not.  And  when  they 
had  crucified  him,  they  parted  his   garments,  casting  lots   upon 

25  them,  what  every  man  should  take.     And  it  was  the  third  hour 

26  when  they  crucified  him.     And  there  was  an  inscription  of  his 

27  accusation  written  over,  THE  KING  OF  THE  JEWS.  And 
with  him  they  crucify  two  thieves,  one  on  his  right  hand,  and 

28  one  on  his  left.     And  the  scripture  was  fulfilled,  which  saith,  §  And 

29  he  was  numbered  with  the  transgressors.  ||  And  they  that  passed 
by,  reviled  him,  wagging  their  heads  and  saying,  Ah,  thou  that 

30  destroyest  the  temple,  and  buildest  it  in  three  days,  Save  thyself, 

31  and  come  down  from  the  cross.  In  like  manner  also  the  chief 
priests  mocking  said  to  one   another,  with  the  scribes.  He  saved 

32  others;  cannot  he  save  himself?  Let  the  Christ,  the  king  of 
Israel,  come  down  now  from  the  cross,  that  we  may  see  and  believe. 

33  They  also  that  were  crucified  with  him  reviled  him.  **  And  when 
the  sixth  hour  was   come,  there  was  darkness  over  all  the  earth 

34  until  the  ninth  hour.  And  at  the  ninth  hour  Jesus  cried  with  a 
loud  voice,  Eloi,  Eloi,  lama  sabacthani  ?      Which  is,  being  inter- 

35  preted.  My  God,  my  God,  why  hast  thou  forsaken  me  ?  And 
some  of  them  that  stood  by  hearing  it  said,  Behold,  he   calleth 

36  Elijah.     And  one  ran,  and  filling  a  sponge  with  vinegar,  put  it  on  a 

16.  PrcBtorium — The  inner  hall,  where  the  praetor,  a  Roman  magistrate,  used 
to  give  judgment.     But  St.  John  calls  the  whole  palace  by  this  name. 

17.  Purple — As  royal  robes  were  usually  purple  and  scarlet,  St.  Mark  and  John 
term  this  a  purple  robe,  St.  Matthew  a  scarlet  one.  The  Tyrian  purple  is  said 
not  to  have  been  very  different  from  scarlet. 

21  The  father  of  Alexander  and  Rufus — These  were  afterward  two  emineni 
Christians,  and  must  have  been  well  known  when  St.  Mark  wrote. 

24,  25.  St.  Mark  seems  to  intimate,  that  they  first  nailed  him  to  the  cross, 
tnen  parted  his  garments,  and  afterward  reared  up  the  cross. 

34.  My  God,  my  God,  why  hast  thou  forsaken  me — Thereby  claiming  God  as 
his  God  ;  and  yet  lamenting  his  Father's  withdrawing  the  tokens  of  his  love,  and 
treating  him  as  an  enemy,  while  he  bare  our  sins. 

*  Matt,  xxvii,  27  ;  John  xix,  2.         t  Matt,  xxvii.  31  ;  John  xix,  16.         %  Matt  sxyii,  33 
Luke  xxiii,  33;  John  xix,  17.  ^Isaiah  liii,  12.  HMatt   xxvii,  39.         »*Matt 

xx^-ii    45  •  Luke  xxiii,  44. 


CHAPTER  XVI.  135 

ZATie,  and  gave  hiin  to  drink,  saying,  Let  alone  ;  let  u.3  see  ;f  Elijah 
will  come  to  take  him  down. 

37  *  And  Jesus  cried  with  a  loud  voice,  and  expired. 

38  And  the  veil  of  the  temple  was  rent  in  twain,  from  the  lop  to 

39  the  boUom.  And  the  centurion,  who  stood  over  against  him,  seeino 
that  having   so  cried  he  expired,  said,   Truly  this  man  was  the 

10  Son  of  God.  There  were  also  women,  beholding  from  afar,  among 
whom  was  Mary  Magdalene  and  Mary  the  motlier  of  .lames  tlie 

1  less,  and  of  Joses,  and  Salome  :  Who  also  when  he  was  in  Galilee, 
followed  him  and  served  him,  and  many  other  women  who  had 
come  up  with  him  to  Jerusalem. 

42  J  And  the  evening  being  now  come,  (because  it  was  the  prepa- 

43  ration,  that  is,  the  day  before  the  Sabbath,)  Joseph  of  Arimathea, 
an  honourable  counsellor,  who  also  himself  waited  for  the  kingdom 
of  God,  came  and  went  in  boldly  to  Pilate,  and  asked  the  body  of 

44  Jesus.  And  Pilate  marvelled  that  he  was  dead  already :  and  call- 
ing to  him  the  centurion,  he  asked  if  he  had  been  any  while  dead  ? 

45  And  when  he  knew  it  of  the  centurion,  he  gave  the  body  to  Joseph 

46  And  having  bought  fine  linen,  he  took  him  down  and  wrapped  him 
in  the  linen,  and  laid  him  in  a  sepulchre,  which  was  hewn  out  of  a 

47  rock,  and  rolled  a  stone  to  the  door  of  the  sepulchre.  And  Mary 
Magdalene  and  Mary  the  mother  of  Joses  beheld  where  he  was  laid. 

XVI.  ;{:  And  when  the  Sabbath  was  over,  Mary  Magdalene,  and 
Mary  the  mother  of  James  and  Salome,  had  bought  spices,  that 

2  they  might  come  and  embalm  him.  And  very  early  in  the  morn- 
ing, the  first  day  of  the  week,  they  came  to  the  sepulchre,  at  the 

3  rising  of  the  sun.     And  they  said  one  to  another,  Who  shall  roll  us 

4  away  the  stone  from  the  door  of  the  sepulchre  ?  (For  it  was  very 
great.)     And  looking  up,  they  saw  that  the  stone  was  rolled  away. 

5  And  entering  into  the  sepulchre,  they  saw  a  young  man  sitting  on 
the  right  side,  clothed  in  a  white  robe ;  and  they  were  affrighted. 

6  He  saith  to  them.  Be  not  affrighted  :  ye  seek  Jesus  of  Nazareth. 
who  was  crucified.    He  is  risen  :  he  is  not  here.    Behold  the  place 

7  where  they  laid  him.  But  go,  tell  his  disciples,  and  Peter,  He 
goeth  before  you  into  Galilee :  there  shall  ye  see  him,  as  he  said 

41.  Who  served  him — Provided  him  with  necessaries. 

42.  Because  it  was  the  day  before  the  Sabbath — And  the  bodies  might  not  h:ing 
)n  the  Sabbath  day:  therefore  they  were  in  haste  to  have  them  taken  dnwii. 

43.  Honourable — A  man  of  character  and  reputation:  A  rtuniscHnr — \  inciiilier 
of  the  sanhedrim.  Who  waited  for  the  kingdom  of  God — VV'Ij.j  lAjict  iiil  lo  sec  it 
set  up  on  earth. 

46.  He  rolled  a  stone — By  his  servants.    It  wastoo  hirs;n  fm-  li'mi  In  i"l!  lilnif-oir. 

XVI.  2.  At  the  rising  of  the  sun — They  set  out  v'ii!t:  ii  //-/v  //''  dnrk,  and 
came  within  sight  of  the  sepulchre,  for  the  first  time,  jll^t  i.^  it  i^fru  li,rlii  inoiiirii 
to  discern  that  the  stone  was  rolled  away.  Matt,  xxviii,  I  :  l.nk'  x\iv.  ]  .  .[;,  Im 
XX,  1,  But  by  the  time  Mary  had  called  Peter  and  Jolin,  ami  lln-y  h..(l  viewed 
iha  sepulchre,  the  sun  was  rising. 

S.  Whe  shall  roll  us  away  the  stone — This  seems  to  li  ivc  Iktii  ihc  only  diffi. 
culty  they  apprehended.  So  they  knew  nothing  of  Pilate's  having  sealed  the 
stone,  and  placed  a  guard  of  soldiers  there. 

7.  And  Peter — Though  he  so  oft  denied  his  Lord.  What  amazing  goodnesi 
was  this  1 

*  MaU.  xxvii,  50  ;  Luke  xxiii,  46  ;  John  xix,  30.         t  Matt,  xxvii,  57  ;  Luke  xxiii,  50 
Jotm  zix,  38.         X  Matt,  xxviii,  1 ;  Luke  xxiv,  1  ;  John  xx,  1. 


136  ST.  MARK. 

8  to   you.     And  going  out  the''  fled  from  the  sepulchre ;  for  they 
trembled  and  were  amazed  :  and  they  said  nothing  to  any,  for  they 

9  were  afraid.     *  Now  when  Jesus  was  risen  early,  the  first  day  of 
the  week,  he  appeared  first  to  Mary  Magdalene,  out  of  whom  he 

10  had  cast  seven  devils,     t  She  went  and  told  them  that  had  been 

1 1  with  him,  as  thej'  mourned  and  wept.     But  they  hearing  that  'le 

1 2  was  alive,  and  had  been  seen  of  her,  believed  not.  \  After  that  .  e 
appeared  in  another  form  unto  two  of  them,  as  they  were  walking, 

13  going  into  the  country.     And  they  went  and  told  it  to  the  rest, 

14  neither  believed  they  them.  §  Afterward  he  appeared  to  the 
eleven  sitting  at  meat,  and  upbraided  them  with  their  unbelief  and 
hardness  of  heart,  because  they  believed  not  them  who  had  seen 
him  when  he  was  risen. 

15  And  he  said  to  them,  ||  Go  ye  into  all  the  world,  and  preach  the 

16  Gospel  to  every  creature.    He  that  believeth  and  is  baptized,  shall 

17  be  saved  ;  but  he  that  believeth  not  shall  be  condemned.  And  these 
signs  shall  follow  them  that  believe  :  in  my  name  they  shall  cast  out 

18  devils:  they  shall  speak  with  new  tongues:  They  shall  take  up  ser- 
pents, and  if  they  drink  any  deadly  thing,  it  shall  in  nowise  hurt 
them:  they  shall  lay  hands  on  the  sick,  and  they  shall  recover 

19  **  So  then  the  Lord  after  he  had  spoken  to  them,  was  received  up 

20  into  heaven,  and  sat  on  the  right  hand  of  God.  And  they  went 
forth,  and  preached  every  where,  the  Lord  working  with  them 
and  confirming  the  word  with  signs  following. 

13.  Neither  believed  they  them — They  were  moved  a  little  by  the  testimony  of 
these,  added  to  that  of  St.  Peter,  Luke  xxiv,  34 ;  but  they  did  not  yet  fully  believe  it. 

15.  Go  ye  into  all  the  world,  and  preach  the  Gospel  to  every  creature — Our 
Lord  speaks  without  any  limitation  or  restriction.  If  therefore  every  creature 
in  every  age  hath  not  heard  it,  either  those  who  should  have  preached,  or  those 
who  should  have  heard  it,  or  both,  made  void  the  counsel  of  God  herein. 

16.  And  is  baptized — In  token  thereof.  Every  one  that  believed  was  bap. 
tized.  But  he  that  believeth  not — Whether  baptized  or  unbaptized,  shall  perish 
everlastingly. 

17.  And  these  signs  shall  follow  them  that  believe — An  eminent  author  sub- 
joins,  "  That  believe  with  that  very  faith  mentioned  in  the  preceding  verse." 
(Though  it  is  certain  that  a  man  may  work  mir;icles,  and  not  have  saving  faith, 
Matt,  vii,  22,  23.)  "  It  was  not  one  faith  by  which  St.  Paul  was  saved,  another 
by  which  he  wrought  miracles.  Even  at  this  day  in  every  believer  faith  has  a 
latent  miraculous  power ;  (every  effect  of  prayer  being  really  miraculous ;) 
although  in  many,  both  because  of  their  own  littleness  of  faith,  and  because  the 
world  is  unworthy,  that  power  is  not  exerted.  Miracles,  in  the  beginning,  were 
helps  to  faith ;  now  also  they  are  the  object  of  it.  At  Leonberg,  in  the  memory 
of  our  fathers,  a  cripple  that  could  hardly  move  with  crutches,  while  the  dean 
was  preaching  on  this  very  text,  was  in  a  moment  made  whole."  Shall  follow-  - 
The  word  and  faith  must  go  before.  In  my  name — By  my  authority  committed 
£o  them.  Raising  the  dead  is  not  mentioned.  So  our  Lord  performed  even  more 
ihan  ho  promised. 

18.  If  they  drink  any  deadly  thing — But  not  by  their  own  choice.  God  nevoi 
calls  us  to  try  any  such  experiments. 

19.  The  Lord — How  seasonable  is  he  called  by  this  title !  After  he  had  spoken 
to  them — For  forty  days. 

20.  They  preached  every  where — At  the  time  St.  Mark  wrote,  the  apostles  had 
already  gone  into  all  the  known  world,  Rom.  x,  18;  and  each  of  them  was  there 
known  where  he  preached  :  the  name  of  Christ  only  was  known  throughout 
the  world. 

«  John  XX,  11         t  Luke  xxiv,  9 ;  John  xx,  18.        X  Luke  xxiv,  13.        ^  Luke  xxiv  36; 
John  XX.  19.         I|  Matt,  xxviii,  19.         **  Luke  xxiv,  50. 


NOTES 


ON  THK 

GOSPEL    ACCORDING    TO    ST.   LIJKE 


1  Forasmuch  as  many  have  undertaken  to  compose  a  narrative  ol 

2  the  facts  which  have  been  fully  confirmed  among  us,  Even  as  thej 
who  were  eye  witnesses  and  ministers  of  the  word  from  the  b^  gin- 

3  ning,  delivered  them  to  us :   It  seemed  good  to  me  also,  havina 
accurately  traced  all  things  from  their  first  rise,  to  write  unto  thee 

4  in  order,  most  excellent  Theophilus,  That  thou  mayest  know  the 
certainty  of  those  things  wherein  thou  hast  been  instructed. 

Verses  1,  2.  This  short,  weighty,  artless,  candid  dedication,  belongs  to  the 
Acts,  as  well  as  the  Gospel  of  St.  Luke. 

Many  have  undertaken — He  does  not  mean  St.  Matthew  or  Mark ;  and  St.  John 
did  not  write  so  early.  For  these  were  eye  witnesses  themselves  and  ministers 
of  the  word. 

3.  To  write  in  order — St.  Luke  describes  in  order  of  time  ;  first.  The  Acts  of 
Christ;  his  conception,  birth,  childhood,  baptism,  miracles,  preaching,  passion, 
resurrection,  ascension  :  then,  The  Acts  of  the  Apostles.  But  in  many  smaller 
circumstances  he  does  not  observe  the  order  of  time.  Most  excellent  Theo- 
philus— This  was  the  appellation  usually  given  to  Roman  governors.  Theophilus 
(as  the  ancients  inform  us)  was  a  person  of  eminent  quality  at  Alexandria. 
In  Acts  i,  1,  St.  Luke  does  not  give  him  that  title.  He  was  then  probably 
a  private  man. 

After  the  preface  St.  Luke  gives  us  the  history  of  Christ,  from  his  coming 
into  the  world  to  his  ascension  into  heaven. 

HEREIN   WE   MAT  OBSERVE, 

I.  The  beginning  :  and  therein. 

L  The  conception  of  John         .  ...  Chap,  i,  5-25 

2.  The  conception  of  Christ      .......         26-56 

3.  The  birth  and  circumcision  of  John;  the  hymn  of  Zacharias;  the 

youth  of  John    ........  57-80 

4.  Christ's  birth  ..... 
Christ's  circumcision  and  name    .... 

Presentation  in  the  temple 

Country  and  growth  .... 

II.  The  middle,  when  he  was  twelve  years  old  and  upward 

III.  The  course  of  the  historv. 
A    The  introduction,  wherein  are  described  John  the  Baptist ; 

baptism,  ana  temptation 
B.  The  acceptable  year  in  Galilee, 
d.  P-oposed  at  Nazareth        ......  14-30 

b.  AiJtually  exhibited, 
I    At  Capernaum  and  near  it ;  here  we  may  observe, 
\.  Actions  not  censured,  while  Jesus 

1.  Teaches  with  authority      .         .  .         .         31, 32 

2.  Casts  out  a  devil         .  ...         33-37 

3.  Heals  many  sick  .  ...         3S-41 

4.  Teaches  every  where  .         .  .  •         42-44 


ii.  1- 

-20 
21 

22- 

-38 

39, 

40 

41- 

58 

Christ 

's 

Ul, 

iv.  1 

IS 

i:-{8. 


NOTES  ON  ST.  LUKE. 


5.  Callj  Peter;  then  James  and  John      .         .         .  Chan,  7,  1-11 

6.  Cleanses  the  leper      .......  12-16 

2.  Actions  censured,  more  and  more  severally ,  here  occur, 

1.  The  healing  tlie  paralytic            ....,,  17-2G 

2.  The  calling  of  Levi;  eating  with  publicans  and  sinners     .  27-  32 

3.  The  question  concerning  fasting        .         ,         ,         ,         .  33-39 

4.  The  plucking  the  ears  of  corn             .....  vi,  1-5 

5.  The  withered  hand  restored ;  snares  laid             .         ,         .  6-11 

3.  Actions  having  various  effects  on  various  persons, 

1.  Upon  tlie  apostles      ........  12-.  i6 

2.  Upon  other  hearers              .                   .....  17-40 

3.  Upon  the  centurion              ...                   ...  vii,  1-10 

4.  Upon  the  disciples  of  John, 

The  occasion  :  the  young  man  raised         ....  11-17 

The  message  and  answer            ......  18-2 j 

The  reproof  of  them  that  believed  not  John       .         .         .  24-35 

5.  Upon  Simon  and  the  penitent  sinner          ....  36-50 

6.  Upon  the  woman  who  ministered  to  hiaa             .         .         .  viii,  1-3 

7.  Upon  the  people         ...'.....  4—18 
Upon  his  mother  and  brethren 19-21 

H     On  the  sea,  and 22-26 

Beyond  it    '         .         ,         .         .                  27-39 

III,   On  this  side  again. 

1.  Jairus  (iud  the  flux  of  blood  .... 

2.  Tlie  apostles  sent       ........ 

3.  Herod's  doubting         ........ 

4.  The  relation  of  the  apostles       ...... 

5.  Thee  iriu  ^Inessof  the  people;  our  Lord's  benignity ;  fivethou- 

sMi.d  r.-d 

C-  Till'  |pii|)  r  iii'u  for  his  passion, 

</.  A  r(tM|iiiiii  .iK.n  of  the  doctrine  concerning  his  person :  his  pas- 

Ml'll    li'l-'  I.   If] 

'/.   ill-,  tr  II- 111:111  iiioii ;  the  lunatic  healed  ;  his  passion  again  foretold; 

liiiiiiil  ly  i-n|iiiii(;d         ....'... 
c    11. >  1  -I    I' mill  y  to  Jerusalem,  which  we  may  divide  into  eighteen 


40-55 

X,  1-6 

7-9 

10 

11-17 


18-27 
28-50 


1.  'I'hc  inhospitaMe  Samaritans  borne  with              .         .         .  51-57 

2.  Jn  the  way,  improper  followers  repelled, 

Proper  ones  pressed  forward               .....  58-62 

3.  Afterward  the  seventy  sent;  and  received  again  .  .  x,  1-24 
And  the  scribe  tuuglit  to  love  his  neighbour,  by  the  example 

of  the  good  Samaritan             ......  25-37 

4.  In  Bethany,  Mary  preferred  before  Martha        .         .         .  38-42 

5.  In  a  certain  place  the  disciples  taught  to  pray  .  ,  xi,  1-13 
A  devil  cast  out,  and  the  action  defended  .  .  .  14-26 
The  accli'.mation  of  tlie  woman  corrected  .  .  .  27,28 
Those  who  desire  a  sign  reproved      .....  29-36 

6.  In  a  certain  house,  the  scribes  and  Pharisees  censured       .  37-5^ 

7.  Our  Lord's  discourse  to  his  disciples           ....  xii,  1-12 

To  one  that  interrupts  him        .         .  13-21 

To  his  disciples  again                 .         .  22-40 

To  Peter 41-53 

To  the  people            ....  54-59 

8.  The  necessity  of  repentance  shown  .....  xiii,   1-9 
A  woman  healed  on  the  Sabbath    ,     .         .         .         .         .  10-21 

9.  The  fewness  of  them  tliat  are  saved  ...                  .  22-30 

10.  Herod  termed  a  fox :  Jerusalem  reproved  .         .                   .  31-35 

11.  In  the  Pharisee's  house,  he  cures  the  dropsy  on  the  Sa^bath ; 

and .  xiT,  1-6 

Teaches  humility          .......                  .  7-11 

Hospitality 12-14 

The  nature  of  the  great  supper 15-24 

The  necessity  of  self  denial         ....  25-35 


NOTES   ON  ST.  LDKE. 


139 


i2.  Joy  over  repenting  sinners  defended,  and     .         .  Chap,  xv,   I-IO 

Illustrated  by  the  story  of  the  prodigal  son      ....  1 1-32 

The  unjust  steward,  wise  in  liis  generation      ....  xvi,   1-lS 

The  Pharisees  reproved  ;  and  warned  by  the  story  of  the         .         14-18 
rich  man  and  Lazarus         ...  ...         19-31 

Cautions  against  scandals         .  .  .   xvii,   1—4 

The  faith  of  the  apostles  increased  .         .  .  5-10 

13    In  the  confines  of  Samaria  and  Galilee  he  heals  ten  lepers  .         11-19 

14.  Answers  the  question  concerning  the  time  when  the  kingdom 

of  God  should  come  . 
Commecds  constant  prayer 
Recommends  humility    by  the   story    of    the    Pharisee  and 

publican      ...... 

15.  Blesses  little  children    . 
Answers  the  rich  young  man 
And  Peter,  asking  what  he  should  have 

16.  Foretells  his  passion  a  third  time 

17.  Near  Jericlio,  cures  a  blind  m:in  . 

18.  In  Jericho,  brings  salvation  to  Zaccheus 
Answers  touching  the  sudden  appearance  of  his  kingdom 

Transactions  at  Jerusalem, 
».  The  four  first  days  of  the  great  week, 

1.  His  royal  entry     ......  . 

2.  The  abuse  of  the  temple  corrected 

Its  use  restored,  and  .... 

Vindicated  .... 

I.  His  discourses  in  the  temple, 

1.  The  parable  of  the  husbandmen         .         . 

2.  The  answer  concerning  paying  tribute     . 

And  the  resurrection  .... 

3.  The  question  concerning  the  Son  of  David 

4.  The  disciples  admonished 

5.  The  poor  widow's  offering  commended     . 

4.  His  prediction  of  the  end  of  the  temple,  the  city,  and  the  world 

5.  Judas's  agreement  with  the  chief  priests       ....  xxii 
t>.  Thursday, 

1.  Peter  and  John  prepare  the  passover     . 

2.  The  Lord's  Supper :  discourse  after  it 

3.  The  dispute,  which  of  them  was  greatest 

4.  Peter,  and  the  other  apostles  warned 

5.  On  the  mount  of  Olives, 

1.  Jesus  prays;  is  in  an  agony;  strengthened  by  an  angel; 

wakes  his  disciples  .         . 

2.  Is  betrayed  ;  unseasonably  defended 

3.  Carried  to  the  high  priest's  house 

Denied  by  Peter 
Mocked 
e.  Friday, 

1.  His  passion  and  death :  transactions, 

1.  In  the  council  . 

2.  With  Pilate       . 


20-37 
xviii,  1-8 

9-14 
15-17 
18-27 
28-30 
31-34 
35-42 
xix,  1-10 
11-28 


29-44 

45,46 

47,48 

XX,  1-8 

9-19 
20-26 
27-40 
41-44 
45-47 
xxi,  1-4 
5-38 
1-6 


7-13 
14-23 
24-30 
31-38 


39-46 
47-53 
54 
55-62 
63-65 


3.  Witli  Herod      . 

4.  With  Pilate  again 

5.  In  the  way 

6.  At  Golgotha,  where. 

The  crucifixion  itself,  and  Jesus's  prayer 
His  garments  parted  .         .         . 

Scoffs  :  the  inscription  on  the  cross  . 
The  penitent  thief      .... 

The  prodigies,  and  the  death  of  Jesus 
The  beholders  of  it    . 
2.  His  burial     ...... 

,  Friday  evening  and  Saturday  . 


66-71 

zxiii,  1-5 

6-12 

13-25 

26-32 


33,34 

34 
35-39 
40-43 
44-46 
47-49 
50-53 
54-5e 


140  ST.  LUKE. 

e    His  resurrection  made  known, 

1.  To  the  women Cha{i.  xxiv,  1-12 

2.  To  the  two  going  into  the  country,  and  to  Peter  .         ,         13-35 

3.  To  the  other  apostles    .......  36—45 

/.  The  instructions  given  his  apostles :  his  ascension   .         .         .         46-53 

5  Thkre  was  in  the  days  of  Herod^  the  king  of  Judea,  a  certain 
pritst  named   Zacharias,  of  the  course  of  Abia  :  and  his  wife  tiis 

6  of  'he  daughters  of  Aaron,   and  her  name  was  Elisabeth.     And 
th'jy  were  both  righteous  before  God,  walking  in  all  the  command- 

7  ments  and  ordinances  of  the  Lord  l)lameless.     And  they  had  no 
child,  because  Elisabeth  was  barreii,  and  they  were  both  advanced 

8  in  years.     And  while  he  executed  the  priest's  office  before  God 

9  in  the  order  of  his  course,  According  to  the  custom  of  the  priest's 
office,  his  lot  was  to  burn  the  incense,  going  into  the  temple  of 

10  the  Lord.     And  the  whole  multitude  of  the  people  were  praying 

1 1  without,  at  the  time  of  the  incense,  And  there  appeared  to  him  an 
angel  of  the  Lord,  standing  on  the  right  side  of  the  altar  of  incense, 

12  And  Zacharias  seeing  him  was  troubled,  and  fear  fell  upon  him. 

13  But  the  angel  said  to  him.  Fear  not,  Zacharias;  for  thy  prayer  is 
heard,  and  thy  wife  Elisabeth  shall  bear  thee  a  son,  and  thou  shall 

14  call  his  name  John.     And  thou  shalt  have  joy  and  exultation,  and 

15  many  shall  rejoice  at  his  birth.     For  he  shall  be  great  before  the 
Lord,  and  shall  drink  neither  wine  nor  strong  drink  ;  and  he  shall 

5.  The  course  of  Abia — The  priests  were  divided  into  twenty-four  courses,  of 
which  that  of  Abia  was  the  eighth,  1  Chron.  xxiv,  10.  Each  course  ministered 
in  its  turn,  for  seven  days,  from  Sabbath  to  Sabbath.  And  each  priest  of  the 
course  or  set  in  waiting,  had  his  part  in  the  temple  service  assigned  him  by  lot. 

6.  Walking  in  all  the  moral  commandments,  and  ceremonial  ordinances,  blame, 
less — How  admirable  a  character  !  May  our  behaviour  be  thus  unblamable,  and 
our  obedience  thus  sincere  and  universal  ! 

10.  The  people  were  praying  without,  at  the  time  of  the  incense — So  the  pious 
Jews  constantly  did.  And  this  was  the  foundation  of  that  elegant  figure,  by 
which  prayer  is  in  Scripture  so  often  compared  to  incense.  Perhaps  one  reason 
of  ordaining  incense  might  be,  to  intimate  the  acceptableness  of  the  prayer  thai 
accompanied  it;  as  well  as  to  remind  the  worshippers  of  that  sacrifice  of  a 
sweet-smelling  savour,  which  was  once  to  be  ofl^ered  to  God  for  them,  and  of 
that  incense,  which  is  continually  offered  with  the  prayers  of  the  saints,  upon  the 
golden  altar  that  is  before  the  throne.  Rev.  viii,  3,  4. 

12.  Zacharias  was  troubled — Although  he  was  accustomed  to  converse  with 
God,  yet  we  see  he  was  thrown  into  a  great  consternation,  at  the  appearance  of 
his  angelical  messenger,  nature  not  being  able  to  sustain  the  sight.  Is  it  not 
then  an  instance  of  the  goodness  as  well  as  of  the  wisdom  of  God,  that  .he  ser- 
vices, which  these  heavenly  spirits  render  us,  are  generally  invisible  ? 

13.  Thy  prayer  is  heard — Let  us  observe  with  pleasure,  that  the  prayers  of 
pious  worshippers  come  up  with  acceptance  before  God  ;  to  whom  no  costlv  pel 
fume  is  so  sweet,  as  the  fragrancy  of  an  upright  heart.  An  answer  of  peace  was 
here  returned,  when  the  case  seemed  to  be  most  helpless.  Let  us  wait  patient'j 
for  the  Lord,  and  leave  to  his  own  wisdom  the  time  and  manner  wherein  he  will 
appear  for  us.  Thou  shalt  call  his  name  John — John  signifies  the  grace  or  f  ivour 
of  Jehovah.  A  name  well  suiting  the  person,  who  was  afterward  so  highly  jn 
favour  with  God,  and  endued  with  abundance  of  grace  ;  and  who  opened  a  way 
to  the  most  glorious  dispensation  of  grace  in  the  Messiah's  kingdom.  And  so 
Zacharias's  former  prayers  for  a  child,  and  the  prayer  which  he,  as  the  repre 
sentative  of  the  people,  was  probably  offering  at  this  very  time,  ?ov  the  appearing 
of  the  Messiah,  were  remarkably  answered  in  the  birth  of  his  forerunner. 

15.  He  shall  he  great  before  the  Lord — God  the  Father  :  of  the  Holy  Ghost  and 
the  Son  of  God  mention  is  made  immediately  after.     And  shall  drink  neither  wine 


CHAPTER  1.  14) 

be  filled  with   the  Holy  Ghost,  even  from   his  mothei's  woinb 

16  And  many  of  the  children  of  Israel  shall  he  turn  to  the  Lord  thei> 

17  God.  And  he  shall  go  before  him  m  the  spirit  and  power  ol 
Elijah,  to  turn  the  hearts  of  the  fathers  to  the  children,  and  the 
disobedient  to  the  wisdom  of  the  just ;  to   make  ready  a  people 

8  prepared  for  the  Lord.  And  Zacharias  said  to  the  angel 
Whereby  shall  I  know  this  ^     For  I  am  an  old  man,  and  my  wife 

'.  F  advanced  in  years.  And  the  angel  answering,  said  to  him,  I  aru 
Gabriel,  that  stand  in  the  presence  of  God,  and  am  sent  to  speak 

10  to  thee,  and  to  show  thee  these  glad  tidings.  And  behold,  thou 
shalt  be  dumb,  and  not  able  to  speak,  till  the  day  that  these  things 
are  done,  because  thou  believedst  not  my  words,  which  shall  be 

21   fulfilled  in  their  season.     And  the  people  were  waiting  for  Zacha- 

i2  rias,  and  marvelled  that  he  tarried  so  long  in  the  temple.  And 
coming  out,  he  could  not  speak  to  them  ;  and  they  perceived  that 
he  had  seen  a  vision  in  the  temple  ;  for  he  beckoned  to  them,  and 

^3  remained    speechless.      And  when    the  days  of  his  ministration 

24  were  accomplished,  he  went  to  his  own  house.  And  after  these 
days,  his  wife  Elisabeth  conceived,  and  hid  herself  five  mondis 

25  saying.  Thus  hath  the  Lord  done  to  me,  in  the  days  wherein  ht 
looked  upon  me,  to  take  away  my  reproach  among  men. 

26  And  in  the  sixth  month,  the  Angel  Gabriel  was  sent  from  God 

27  to  a  city  of  Galilee,  named  Nazareth  To  a  virgin  of  the  house  of 
David,  espoused  to  a  man  whose  name  was  Joseph,  and  the  vir- 

nor  strong  drink — Sliall  be  exemplary  for  abstemiousness  and  self  denial  ;  and  so 
much  the  more  filled  with  the  Holy  Ghost. 

16.  And  many  of  the  children  of  Israel  shall  he  turn — None  therefore  need  be 
ashamed  of  ♦'  preaching  like  John  the  Baptist."  To  the  Lord  their  God — To 
Christ. 

17.  He  shall  go  before  him,  Christ,  in  the  power  and  spirit  of  Elijah — With  tlie 
same  integrity,  courage,  austerity,  and  fervour,  and  the  same  power  attending 
his  word  :  to  turn  the  hearts  of  the  fathers  to  the  children — To  reconcile  those 
that  are  at  variance,  to  put  an  end  to  the  most  bitter  quarrels,  such  as  are  very 
frequently  those  between  the  nearest  relations  :  and  the  hearts  of  the  disohtdienl 
to  the  loisdom  of  the  just — And  the  most  obstinate  sinners  to  true  wisdom,  which 
'is  only  found  among  them  that  are  righteous  before  God. 

18.  Zacharias  said,  Whereby  shall  I  know  this  ? — In  how  different  a  spirit  did 
he  blessed  virgin  say,  How  shall  this  be  ?  Zacharias  disbelieved  the  fact :   Mary 

■ad  no  doubt  of  the  thing  ;  but  only  inquired  concerning  the  manner  of  it. 

19.  /  am  Gabriel,  that  stand  in  the  presence  of  God — Seven  angels  thus  stand 
before  God,  Rev.  viii,  2  ;  who  seem  the  highest  of  all.  There  seems  to  be  a 
remarkable  gradation  in  the  words,  enhancing  the  guilt  of  Zacharias's  unbelief. 
As  if  he  had  said,  I  am  Gabriel,  a  holy  angel  of  God  :  yea,  one  of  the  highest 
order.  Not  only  so,  but  am  now  peculiarly  sent  from  God  ;  and  that  with  a  mes- 
«age  to  thee  in  particular.  Nay,  and  to  shoio  thee  glad  tidings,  such  as  ought  tc 
'y^  received  with  the  greatest  joy  and  readiness. 

?0.  Thou  shalt  be  dumb — The  Greek  word  signifies  deaf,  as  well  as  dumb  :  and 
;i  seems  plain,  that  he  was  as  unable  to  hear,  as  he  was  to  speak;  for  his  friends 
ware  obliged  to  make  signs  to  him,  that  he  might  understand  them,  ver.  62. 

21.  The  people  loere  waiting — For  him  to  come  and  dismiss  them  (as  usual) 
with  the  blessing. 

24.  Hid  herself — She  retired  from  company,  that  she  might  have  the  more 
leisure  to  rejoice  and  bless  God  for  his  wonderful  mercy. 

25.  He  looked  upon  me  to  take  away  my  reproach — Barrenness  was  a  great 
leproach  among  the  Jews.     Because  fruitfulness  was  promised  to  th'j  rij^htcous. 

26.  In  the  sixth  month — After  Elisabeth  had  conceived. 

27.  Espoused — It  was  customary  among  the  Jews,  for  persons  that  married, 
10 


142  ST.  LUKh. 

28  gin's  name  was  Mary.  And  the  angel  coinmg  in  to  her,  said 
Hail,  thou  highly  favoured  ;  the  Lord   is  with  thee :  blessed  arl 

29  thou  among  women.  But  she  seeing  him,  was  troubled  at  hi? 
saymg,  and  reasoned,  what  manner  of  salutation  this  should   be. 

30  And  the  angel  said  to  her,  Fear  not,  Mary  :    for  thou  hast  found 

31  favour  with  God.  And  behold,  thou  shalt  conceive  in  thy  womb, 
39  5»nd  bring  forth  a  son,  and  shalt  call  his  name  Jesus.     He  shall  be 

•great,  and  shall  be  called  the  Son  of  the   Highest ;  and  the  Lore 

33  God  shall  give  him  the  throne  of  his  father  David.  And  he  shall 
reign  over  the  house  of  Jacob  for  ever,  and  of  his  kingdom  there 

34  shall  be  no  end.     Then  said  Mary  to  the  angel,  How  shall  this  be, 

35  seeing  I  know  not  a  man  ?  And  the  angel  answering  said  to  her, 
The  Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the  High- 
est shall  overshadow  thee ;  therefore  also  that  holy  thing  which 

36  shall  be  born,  shall  be  called  the  Son  of  God.  And  behold,  thy 
cousin  Elisabeth,  she  hath  also  conceived  a  son  in  her  old  age . 

37  and  this  is  the  sixth  month  with  her  who  was  called  barren.     Foi 

38  with  God  nothing  shall  be  impossible.  And  Mary  said.  Behold 
the  handmaid  of  the  Lord :  be  it  unto  me  according  to  thy  word. 
And  the  angel  departed  from  her. 

39  And  Mary  arose  in  those  days,  and  went  with  haste  into  the  hill 

40  country,  into  a  city  of  Judah,  And  entered  into  the  house  of  Za- 

41  charias,  and   saluted  Elisabeth.     And  when   Elisabeth  heard  the 

to  contract  before  witnesses  some  time  before.  And  as  Christ  was  to  be  born  of 
a  pure  virgin,  so  the  wisdom  of  God  ordered  it  to  be  of  one  espoused,  that  to  pre- 
vent reproach  he  might  have  a  reputed  fathei,  according  to  tiie  flesh. 

28.  If  ail,  thou  higJdy  favoured  ;  the  Lord  is  with  thee ;  blessed  art  thou  among 
women — H<iil  is  the  saUitation  used  by  our  Lord  to  the  women  after  his  resurrec- 
tion :  thou  art  highly  favoured,  or  hast  found  favour  with  God,  ver.  30,  is  nc 
more  than  was  said  of  Noah,  Moses,  and  David.  The  Lord  is  with  thee,  was 
said  to  Gideon,  Judg.  vi,  12  ;  and  blessed  shall  she  be  above  women,  of  Jael,  Judg, 
V,  24.  This  salutation  gives  no  room  for  any  pretence  of  paying  adoration  to 
tlie  virgin  ;  as  having  no  appearance  of  a  prayer,  or  of  worsliip  offered  to  her. 

.32.  He  shall  be  called  the  Son  of  the  Highest — In  this  respect  also  :  and  tliat  in 
a  more  eminent  sense  than  any,  either  man  or  angel,  can  be  called  so.  The 
Lord  shall  give  him  the  throne  of  his  father  David — That  is,  the  spiritual  kingdom, 
of  which  David's  was  a  type. 

33.  He  shall  reign  over  the  house  of  Jacob — In  which  all  true  believers  are 
hicluded. 

35.  The  Holy  Ghost  shall  come  upon  the:,  and  the  power  of  the  Highest  shall 
overshadow  thee — The  power  of  God  was  put  forth  by  the  Holy  Gliost,  as  tlie  im 
mediate  Divine  agent  in  this  work  :  and  so  he  exerted  the  power  of  the  Hiirliest  as 
his  own  power,  wlio  togetlier  with  the  Father  and  the  Son  is  the  most  high  God. 
Therefore  also — Not  only  as  he  is  God  from  eternity,  but  on  this  account  likewise 
he  shall  be  called  the  Son  of  God, 

36.  And  behold,  thy  cousin  Elisabeth — Though  Elisabeth  was  of  the  house  of 
Aaron,  and  Mary  of  the  house  of  David,  by  the  f^ither's  side,  they  might  be  re. 
lated  by  their  mothers.  For  the  law  only  forbad  heiresses  marrying  into  anothei 
tribe.  And  so  other  persons  continually  intermarried ;  particularly  the  families 
of  David  and  of  Levi. 

38.  And  Mary  said,  Behold  the  handmaid  of  the  Lord — It  is  not  improbable, 
that  this  time  of  the  virgin's  humble  faith,  consent,  and  expectation,  might  be 
the  very  time  of  her  conceiving. 

39.  A  city  of  Judah — Probably  Hebron,  which  was  situated  in  the  hill  country 
of  Judea,  and  belonged  to  the  house  of  Aaron. 

41.  When  Elisabeth  heard  the  salutation  of  Mary — The  discourse  with  wliicli 
slie  saluted  her,  giving  an  account  of  what  the  angel  had  said,  the  joy  of  hei 


CHAPTER  1.  143 

salutation  of  Mary,  the  babe  leaped  in  her  womb     and  Elisabeth 

12  was  filled  with  the  Holy  Ghost,  And  cried  with  a  loud  voice  and 

said,  Blessed  art  thou  among  women,  and  blessed  is  the  fruit  of 

43  thy  womb.     And  whence  is  this  to  me,  that  the   mother  of  my 

44  Lord  should  come  to  me  ?     For  lo !  when  the  voice  of  thy  shua- 
tion  sounded  in  my  ears,  the  babe  leaped  in   my  womb  for  joy. 

45  And  happy  is  she  that  believed  ;  for  there  shall  be  a  performance 

46  of  those  things  which  were  told  her  from  the  Lord.     And  Mary 

17  said,  My  soul  doth  magnify  the  Lord,  and  my  spirit  hath  rejoiced 

18  in  God  my  Saviour.     For  he  hath  regarded  the  low  estate  of  his 
handmaid :   for  behold,  from  henceforth  all  generations  shall   call 

49  me  blessed.     For  he  that  is  mighty  hath  done  to  me  great  things, 

50  and  holy  is  his  name.     And  his  mercy  is  on  them  that  fear  him. 

51  from  generation   to  generation.     He  hath  wrought  strength  with 
his  arm ;  he  hath  scattered  the  proud  in  the  imagination  of  theii 

52  hearts.     He  hath   put  down   the   mighty  from  their  thrones,  and 

53  exalted  them  of  low  degree.     He  hath  filled  the  hungry  with  good 

54  things,  but  sent  the  rich  empty  away.     He  hath  helped  his  servant 

55  Israel,  in  remembrance  of  his  mercy.  As  he  spoke  to  our  fathers 

56  to  Abraham  and  to  his  seed  for  ever.     And  Mary  abode  with  hei 
about  three  months,  and  returned  to  her  own  house. 

57  Now  Elisabeth's  full  tinie  came,  that  she  should  be  delivered, 

58  and  she  brought  forth  a  son.     And  her  neighbours  and   relations 
heard  that  the  Lord  had  showed  great  mercy  upon  her,  and  they 

59  rejoiced  with  her.     And  on  the  eighth  day  they  came  to  circum- 
cise the  child,  and  they  called  him  Zacharias,  after  the  name  of 

60  his  father.     But  his  mother  answering,  said,  Nay,  but  he  shall  be 

61  called  John.     And  they  said  to  her,  There  is  none  of  thy  kindred 

62  that  is  called  by  that  name.     And  they  made  signs  to  his   father, 

63  what  he  would  have  him  called.     And  asking  for  a  writing  tablet, 

soul  so  affected  her  body,  that  the  very  child  in  her  womb  was  moved  in  an  un. 
common  manner,  as  if  it  leaped  for  joy. 

45.  Happy  is  she  that  believed — Probably  she  had  in  her  mind  the  unbelief  of 
Zacharias. 

46.  And  Mary  said — Under  a  prophetic  impulse,  several  things,  which  perhapa 
she  herself  did  not  then  fully  understand. 

47.  My  spirit  hath  rejoiced  in  God  my  Saviour — She  seems  to  turn  her  thoughts 
here  to  Christ  himself,  wlio  was  to  be  born  of  her,  as  the  angel  had  told  her,  he 
should  be  the  Son  of  the  Higliest,  whose  name  should  be  Jesus,  the  Saviour. 
And  she  rejoiced  in  hope  of  salvation  through  faith  in  him,  which  is  a  blessing 
common  to  all  true  believers,  more  than  in  being  his  motlicr  after  the  flesh, 
ivhich  was  an  honour  peculiar  to  her.  And  certainly  she  had  tlie  same  reasun 
to  rejoice  in  God  her  Saviour  that  we  have :  because  he  had  regarded  the  late 
estate  of  his  handmaid,  in  like  manner  as  he  regarded  our  low  estate  ;  and  vouch 
aafed  to  come  and  save  lier  and  us,  wlien  we  were  reduced  to  tlie  lowest  estate 
of  sin  and  misery. 

51.  He  hath  wrought  strength  with  his  arm — That  is,  he  hath  shown  the  ex. 
ceodii'g  greatness  of  his  power.  She  speaks  prophetically  of  those  things  as  al- 
ready done,  wliich  God  was  about  to  do  by  the  Messiiih.  He  hath  scatteted  iht 
proud — Visible  and  invisible. 

52.  He  hath  put  down  the  mighty — Both  angels  and  men. 

54.  He  hath  helped  his  servant  Israel — By  sending  the  Messiah. 

55.  To  his  seed — His  spiritual  seed:  all  true  believers. 

56.  Mary  returned  to  her  own  house — And  thence  soon  alter  to  Bcthlehen* 
60.  His  mother  said — Doubtless  by  revelation,  or  a  particular  impulse  from  Goc 


144  ST.  LUKE. 

he  wrote  saying,  His  name   is  John.     And  they  marvelled  ail 

64  And  immediately  his  mouth  was  opened,  and  his  tongue  loosed,  and 

65  he  spake,  blessing  God.  And  fear  came  on  all  that  dwelt  round 
about  them,  and  all  these  things  were  noised  abroad,  in  all  the 

6(3  hill  country  of  Judea  And  all  that  heard  thfrn,  laid  them  up  in  their 
hearts,  saying.  What  manner  of  child  shall  this  be  ?    And  the  hand 

67  of  the  Lord  was  with  him      And  his  father  Zacharias  was   "Jled 

68  with  the  Holy  Ghost,  and  prophesied,  saying.  Blessed  be  the  '^ord 
6f    God  of  Israel ;  for  he  hath  visited  and  redeemed  his  people,  And 

hath  raised  up  a  horn  of  salvation  for  us,  in  the  house  of  his  ser- 

70  vant  David  :   As  he  spake  by  the  mouth  of  his  holy  prophets,  who 

71  have  been  since  the  world  began :  That  we  should  be  saved  from 

72  our  enemies,  and  from  the  hand  of  all  that  hate  us  ;  To  perform 
the  mercy  promised  to  our  fathers,  and  to  remember  his  holy  cove- 

73  nant,  The  oath  which  he  sware  to  our  father  Abraham,  That  he 

74  would  grant  us,  being  delivered  out  of  the  hand  of  his  enemies,  to 

75  serve  him  without  fear.  In  holiness  and  righteousness  before  him, 

76  all  the  days  of  our  life.  And  thou,  child,  shalt  be  a  prophet  of  the 
Highest :   for  thou  shalt  go  before  the  face  of  the  Lord,  to  prepare 

77  his  ways,  To  give  knowledge  of  salvation  to  his  people,  by  the 

78  remission  of  their  sins,  Through  the  tender  mercy  of  our  God, 

79  whereby  the  day  spring  from  on  high  hath  visited  us,  To  shine  on 
them  that  sit  in  darkness  and  in  the  shadow  of  death,  to  direct  our 

80  feet  into  the  way  of  peace.  And  the  child  grew,  and  waxed  strong 
in  spirit,  and  was  in  the  deserts,  till  the  day  of  his  being  shown  to 
Israel. 

n.       And  m  those  days  there  went  out  a  decree  from  Augustus  Ce- 

2  sar,  that  all  the  world  should  be  enrolled.     (Now  this  first  enrol 

3  ment  was  made  when  Cyrenius  was  governor  of  Syria.)     And  all 

4  went  to  be  enrolled,  every  one  to  his  own  city.  And  Joseph  also 
went  up  from  Galilee,  out  of  the  city  of  Nazareth  into  Judea,  to  the 
city  of  David,  which  is  called  Bethlehem,  (because  he  was  of  the 

66.  The  hand  of  the  Lord — The  peculiar  power  and  blessing  of  Hnd. 

67.  And  Zacharias  prophesied — Of  things  immediately  to  follow.  But  it  is 
observable,  he  speaks  of  Christ  chiefly ;  of  John  only,  as  it  were,  incidentally. 

69.  A  horn — Signifies  honour,  plenty,  and  strength.  A  horn  of  salvation — 
That  is,  a  glorious  and  mighty  Saviour. 

70.  His  prophets,  who  have  been  since  the  world  began — For  there  were  pro 
phets  from  the  very  beginning. 

74.  To  serve  him  without  fear — Without  any  slavish  fear.  Here  is  the  sub- 
stance  of  the  great  promise.  That  we  shall  be  always  holy,  always  happy:  that 
being  delivered  from  Satan  and  sin,  from  every  uneasy  and  unholy  temper,  we 
shall  joyfully  love  and  serve  God,  in  every  thought,  word,  and  work. 

76.  And  thou,  child — He  now  speaks  to  John  ;  yet  not  as  a  parent,  but  as  j 
prophet. 

7  T.  To  give  knowledge  of  salvation  by  the  remission  of  sins — The  knowledge  a' 
the  remission  of  our  sins  being  the  grand  instrument  of  present  and  eternal  sal 
vation,  Heb.  viii,  11,  12.  But  the  immediate  sense  of  the  words  seems  to  be,  ti 
preach  to  them  the  Gospel  doctrine  of  salvation  by  the  remission  of  their  sins. 

78.   The  day  spring — Or  the  rising  sun  ;  that  is,  Christ. 

II.  1.  That  all  the  world  should  he  enrolled — That  all  the  inhabitants,  male 
ind  female,  of  every  town  in  the  Roman  empire,  with  their  families  and  estates, 
hould  be  registered. 

2  When  Cyrenius  was  governor  of  Syria — When  Publius  Sulpicins  Qu'rinus 
-iverned  the  province  of  Syria,  in  '^'hich  Judea  was  then  included. 


CHAPTER  II.  14^ 

5  family    an     '•nuseliold  of  David,)  To  be  enrolled  with  iMary,  his 

6  espoused  wife,  being  with  child      And  while  they  were  there,  the 

7  days  were  fulfilled,  that  she  should  be  delivered  *  And  she 
brought  forth  her  son,  the  first  born,  and  swathed  him,  and  laid 
him  in  a  manger,  because  there  was  no  room  for  them  in  the  inn. 

8  And  there  were  in  the  same  country,  shepherds  lying  out  in  the 

9  field,  and  keeping  watch  over  their  flock  by  night.  And  lo,  m  an- 
gel of  the  Lord  came  upon  them,  and  the  glory  of  the  Lord  sho'-e 

10  round  about  them:  and  they  were  sore  afraid.  And  the  angel 
said  to  them,  Fear  not ;   for  behold  I  bring  you   glad  tidings  of 

1 1  great  joy,  which  shall  be  to  all  people.     For  to   you   is  born  this 

12  day  in  the  city  of  David,  a  Saviour,  who  is  Christ  the  Lord.  Arid 
this  shall  he  a  sign  to  you  ;  ye  shall  find  the  babe,  wrapped  in  swad- 

13  dling  clothes,  lying  in  a  manger.  And  suddenly  there  was  with 
the  angel  a  multitude  of  the  heavenly  host,  praising  God  and  say- 

14  ing.  Glory  to  God  in  the  highest ;  and  on  earth  peace  ;  good  will 
toward  men. 

15  And  when  the  angels  were  gone  away  from  them  mto  heaven, 
the  shepherds  said  one  to  another.  Let  us  go  to  Bethlehem,  and  see 
this  thing  which  is  done,  which  the   Lord  hath  made  known  to  us. 

16  And  they  came  with  haste,  and  found   Mary  and  Joseph,  and  the 

17  babe  lying  in  the  manger.  And  having  seen  it,  they  made  known 
abroad   the    saying  which   was   told    them   concerning  the   child 

18  And  all  that  heard  wondered  at  the  things  which  were  told  them 

19  by  the  shepherds.     But  Mary  kept  all  these  things,  comparing  them 

20  together  in  her  heart.  And  the  shepherds  returned,  glorifying  and 
praising  God  for  all  the  things  that  they  had  heard  and  seen,  as  it 
was  told  them. 

21  And  when  eight  days  were  fulfilled,  to  circumcise  the  child,  his 
name  was  called  Jesus,  which  was  named  of  the  angel,  before  he 
was  conceived  in  the  womb. 

22  And  when  the  days  of  purification  were  fulfilled  according  to  the 


6.  And  while  they  were  there,  the  days  were  fulfilled  that  she  should  be  deliver, 
ed — ]\Tfry  seems  n<-t  to  have  known  that  the  child  must  have  been  born  in  Beth, 
-eheu     i^rreeablj    ;■  the  prophecy.     But  the  providence  of  God  took  care  for  it. 

7.  •she  laid  htAi  in  the  manger — Perhaps  it  might  rather  be  translated  in  the 
stall.  They  were  lodged  in  the  ox  stall,  fitted  up  on  occasion  of  the  great  con. 
course,  for  poor  guests.  There  was  no  room  for  them  in  the  inn — Now  also,  there 
is  seldom  room  for  Christ  in  an  inn. 

11.    To  you — Shepherds;  Israel;  mankind. 

14.  Glory  be  to  God  in  the  highest;  on  earth  peace;  good  will  toward  men — 
Tlie  shouts  of  the  multitude  are  generally  broken  into  short  sentences.  This  re- 
joicing acclamation  strongly  represents  the  piety  and  benevolence  of  these  hea. 
venly  spirits  :  as  if  they  had  said,  Glory  be  to  God  in  the  highest  heavens :  let  ail 
the  angelic  legions  resound  his  praises.  For  with  the  Redeemer's  birth,  peace, 
md  all  kind  of  happiness,  come  down  to  dwell  on  earth :  yea,  the  overflowings 
of  Divine  good  will  and  favour  are  now  exercised  toward  men- 

20.  For  all  the  things  that  they  had  heard — From  Mary ;  as  it  was  told  them — 
By  the  angels. 

21.  To  circumcise  the  child — That  he  might  visibly  be  made  under  the  law  by  a 
sacred  rite,  which  obliged  him  to  keep  the  whole  law ;  as  also  that  he  might  be 
owned  to  be  the  seed  of  Abraham,  and  might  put  an  honour  on  the  solemn  dodi 
cation  of  children  to  God. 

22.  The  days — The  forty  days  prescribed,  Lev.  xii,  2,  4. 

»  Matt,  i,  20 


146  ST.  LUKE. 

law  of  Moses,  they  brought  him  up  to  Jerusalem,  to  present  him  tft 

23  the  Lord :   (As  it  is  written   in  the  law  of  the  Lord,  *  Every  male 

24  that  openeth  the  womb  shall  be  holy  to  the  Lord,)  And  to  offer  a 
sacrifice  according  to  that  which  is  said  in  the  law  of  the  Lord 
t  A  pair  of  turtle  doves,  or  two  young  pigeons. 

25  And  behold,  there  was  a  man  in  Jerusalem  whose  name  uoj 
Simeon,  and  this  man  was  just  and  devout,  waiting  for  the  consola 

26  tion  of  Israel :  and  the  Holy  Ghost  was  upon  him.  And  it  'lac 
be^n  revealed  to  him  by  the   Holy  Ghost,   hat  he   should  not   see 

27  death  before  he  had  seen  the  Lord's  Christ.  And  he  came  by 
the  Spirit  into  the  temple.     And  when  his  parents  brought  in  the 

28  child  Jesus,  to  do  for  him  after  the  custom  of  the  law,  He  took  liim 

29  up  in  his  arms,  and  blessed  God,  and  said.  Lord,  now  lettest  thou 

30  thy  servant  depart  in  peace,  according   to  thy  word  :    For  mine 

31  eyes  have  seen  thy  salvation  ;  Which  thou  hast  prepared  before 

32  the  face  of  all  people.  A  light  revealed  to  the  Gentiles,  and  the 
glory  of  thy  people  Israel.     And  Joseph  and  his  mother  marvelled 

33  at  those  things  which  were  spoken  of  liim.     And  Simeon  blessed 

34  them,  and  said  to  Mary  his  mother,  Behold,  this  child  is  set  for 
the  fall  and  rising  again  of  many  in  Israel,  and  for  a  sign  which 

35  shall  be  spoken  against,  (Yea,  and  a  sword  shall  pierce  through 
thy  own  soul  also,)  that  the  thoughts  of  many  hearts  may  be  re- 
vealed. 

36  And  there  was  one  Anna,  a  prophetess,  the  daughter  of  Pha- 
nuel,  of  the  tribe  of  Asher  :  she  was  far  advanced  in  years,  having 

37  lived  with  a  husband  seven  years  from  her  virginity.  And  she 
was  a  widow  of  about  four-score  and  four  years,  who  departed  not 
from  the  temple,  but  served  God  with  fastings  and  prayers,  night 

3b  and  day.     And  she  coming  in  at  that  hour,  gave  thanks  to  the  Lord. 

24.  A  pair  of  turtle  doves,  or  two  young  pigeons — This  offering  sufficed  for  the 
poor. 

25.  The  consolation  of  Israel — A  common  phrase  for  the  Messiah,  who  was  to 
be  the  everlasting  consolation  of  the  Israel  of  God.  The  Holy  Ghost  was  upon 
him — That  is,  he  was  a  prophet. 

21.  By  the  Spirit — By  a  particular  revelation  or  impulse  from  him. 
JO.   Thy  salvation — Thy  Christ,  thy  Saviour. 

32.  And  the  glory  of  thy  people  Israel — For  after  the  Gentiles  are  enlightened, 
all  Israel  shall  be  saved. 

33.  Joseph  and  his  mother  ?narvelled  at  those  things  which  were  spoken— For 
they  did  not  thoroughly  understand  them. 

34.  Simeon  blessed  them — Jot;Gph  and  Mary.  This  child  is  set  for  the  fall  and 
rising  again  of  many — That  is,  he  will  be  a  savour  of  death  to  some,  to  unbeliev- 
ers;  a  savour  of  life  to  others,  to  believers:  and  for  a  sign  which  shall  bespoken 
against — A  sign  from  God,  yet  rejected  of  men  :  but  the  time  for  declaring  thif 
it  large  was  not  yet  come:  that  the  thoughts  of  many  hearts  may  be  revealed— 

n.c  event  will  be,  that  by  means  of  that  contradiction,  the  inmost  thoughts  of 

nany,  whether  good  or  bad,  will  be  made  manifest. 

35.  A  sword  shall  pierce  through  thy  own  soul — So  it  did,  when  he  suffered  • 
particularly  at  his  crucifixion. 

37.  Fourscore  and  four  years — These  were  the  years  of  her  life,  not  her 
widowhood  only.  Who  departed  not  from  the  temple — Who  attended  there  at  all 
the  stated  hours  of  prayer.  But  served  God  with  fastings  and  prayers — Even  a'* 
Iiat  age.  Night  and  day — That  is,  spending  therein  a  considerable  part  of  the 
light,  as  well  as  of  the  day. 

♦Fvn,)    Mil.  2  +Lev   xii.  « 


CHAPTER  II  147 

and  spake  of  him  to  all  that  were  waiting  for  redemption  m  Jeru- 
39  salem.     And  when  they  had  performed  all  things,  according  to  the 

law  of  the  Lord,  they  returned  into  Galilee,  to  their  own  city  Na- 
tO  zareth.     And  the  cliild  grew,  and  waxed  strong  in  spirit,  fdled  with 

wisdom ;  and  the  grace  of  God  was  upon  him. 

41  Now  his  parents  went  to  Jerusalem  every  year  at  the  feast  of 

42  the  passover.     And  when  he  was  twelve  years  old,  they  went  up 
I?  to  Jerusalem,  after  the  custom  of  the  feast.     And  wlieu  they  had 

IVIfilled  the  days,  as  they  returned,  the  child  Jesus  tarried  hehind 
14   in  Jerusalem;  and  Joseph  and  his  mother  knew  it  not,  But  sup- 
posing him  to  be  in  the  company,  they  went  a  day's  journey ;  and 
sought  him  among  their  kinsfolk  and  among  their  acquaintance. 

45  And  not  finding  him,  they  went  back  to  Jerusalem,  seeking  him. 

46  And  after  three  days,  they  found  him  in  the  temple,  sitting  in  the 
midst  of  the  doctors,  both  hearing  them  and  asking  them  ques- 

47  tions.     And  all  that  heard  him  were  astonished  at  his  understand- 

48  uig  and  answers.     And  seeing  him  they  were  amazed.     And  his 
mother  said  to  him.  Son,  why  hast  thou  done  thus  to  us  ?     Behold, 

49  thy  father  and  I   have   sought  thee   sorrowing.     And  he  said  to 
them,    Why  sought  ye  me  ?     Knew  ye  not  that  I  must  be  about 

50  my  Father's  business  ?     And  they  understood  not  the  saying  which 

38.  To  all  that  were  waiting  for  redemption — The  sceptre  now  appeared  to  be 
departing  from  Judah,  though  it  was  not  actually  gone :  Daniel's  weeks  were 
plainly  near  their  period.  And  the  revival  of  the  spirit  of  prophecy,  together 
with  the  memorable  occurrences  relating  to  the  birth  of  John  the  Baptist,  and 
of  Jesus,  could  not  but  encourage  and  quicken  the  expectation  of  pious  persons 
at  this  time. 

Let  tlie  example  of  these  aged  saints  animate  those,  whose  hoary  heads,  like 
theirs,  arc  a  crown  of  glory,  being  found  in  the  way  of  righteousness.  Let  those 
venerable  lips,  so  soon  to  be  silent  in  the  grave,  be  now  employed  in  the  praises 
of  their  Redeemer.  Let  them  labour  to  leave  those  behind,  to  whom  Christ  will 
De  as  precious  as  he  has  been  to  them  ;  and  who  will  be  waiting  for  God's  salva. 
tion,  when  they  are  gone  to  enjoy  it. 

40.  And  the  child  grew — In  bodily  strength  and  stature  ;  and  waxed  strong  it. 
spirit — The  powers  of  his  human  mind  daily  improved;  filled  with  wisdom — By 
the  light  of  the  indwelling  Spirit,  which  gradually  opened  itself  in  his  soul ;  and 
the  grace  of  God  teas  upon  him — That  is,  the  peculiar  favour  of  God  rested  upon 
him,  even  as  rian. 

43.  The  child  Jesus — St.  Luke  describes  in  order  Jesus  the  fruit  of  the  womh, 
chap,  i,  42  ;  an  infant,  chap,  ii,  12  ;  a  little  child,  ver.  40  ;  a  child  here,  and  after- 
ward  a  man.  So  our  Lord  passed  through  and  sanctified  every  stage  of  human 
life.     Old  age  only  did  not  become  him. 

44.  Supposing  him  to  have  been  in  the  company — As  the  men  and  women 
usually  travelled  in  distinct  companies. 

46.  After  three  days — The  first  day  was  spent  in  their  journey,  the  second,  in 
'.heir  leturn  to  Jerusalem  :  and  the  third,  in  searching  for  him  there  :  they  found 
him  in  the  temple— In  an  apartment  of  it :  sitting  in  the  rnidst  of  the  doctors — 
^ot  one  word  is  said  of  his  disputing  with  them,  but  only  of  his  asking  and 
inswering  questions,  which  was  a  very  usual  thing  in  these  assemblies,  and 
indeed  the  very  end  of  them.  And  if  "he  was,  with  others,  at  the  feet  of  these 
leacliers  (where  learners  generally  sat)  he  might  be  said  to  be  in  the  midst  of 
them,  as  they  sat  on  benches  of  a  semi-circular  form,  raised  above  their  hearers 
and  disciples.  ,  •   ,  • 

49.  Why  sought  ye  me  .?— He  does  not  blamo  them  for  losing,  but  for  thinking 
t  needful'to  seek  him  :  and  intimates,  that  he  could  not  be  lost,  nor  found  any 
where,  but  doing  the  will  of  a  higher  parent. 

50.  It  is  observable  that  Joseph  is  not  mentioned  after  this  time ;  whence  it  ia 
jrobdble,  he  did  not  live  long  after. 


I4S  ST.  LUKE 

jl  lie  spake  to  them  f^i.J  he  went  down  with  them,  and  came  to 
Nazareth,  and  was  subject  to  them ;  but  his  mother  kept  all  these 

.32  things  in  her  heart  And  Jesus  increased  in  wisdom  and  in  stature 
and  in  favour  with  God  and  man. 

III.      *  Now   in   the  fifteenth  year   of  the  reign  of  Tiberius   Cesar 

Pontius  Pilate  being  governor  of  Judea,  and  Herod  being  tLirarcl 

of  Galilee,  and  his  brother  Philip  tetrarch  of  Iturea  and  of  the  re- 

'2  gvm  of  Trachonitis,  and  Lysanias  tetrarch  of  Abilene,  Annas  beinj 

the  high  priest  and  Caiaphas,  the  word  of  God  came  to  John,  the 

3  son  of  Zacharias,  in  the  wilderness.  And  he  came  into  all  the 
country  about  Jordan,  preaching  the  baptism  of  repentance,  for  the 

4  remission  of  sins  :  As  it  is  written  in  the  book  of  the  words  cf  the 
Prophet  Isaiah,  saying,  f  The  voice  of  one  crying  aloud  in  the 
wilderness.  Prepare  ye  the  way  of  the  Lord,  make  his  paths  straight. 

5  Every  valley  shall  be  filled,  and  every  mountain  and  hill  shall  be 
brought  low  ;  and  the  crooked  shall  be  made  straight,  and  the  rough 

6  ways  smooth  :   And  all  flesh  shall  see  the  salvation  of  God.     Then 

7  said  he  to  the  multitude  that  came  forth  lo  be  baptized  of  him,  Ye 
brood  of  vipers,  who  hath  warned  you  to  flee  from  the  wrath  to  come  ? 

8  Bring  forth  therefore  fruits  worthy  of  repentance  ;  and  begin  not 
to  say  within  yourselves.  We  have  Abraham  to  our  father ;  for  I 
say  to  you,  that  God   is  able  of  these  stones  to  raise   up  children 

9  to  Abraham.  And  now  also  the  axe  lieth  at  the  root  of  the  trees : 
every  tree  therefore  which  bringeth  not  forth  good  fruit,  is  hewn 
down  and  cast  into  the  fire. 

10       And  the  multitude  asked  him,  saying,  What  then  shall  we  do? 

52.  Jesus  increased  in  wisdom — As  to  his  human  nature,  and  in  favour  with 
God — In  proportion  to  that  increase.  It  plainly  follows,  that  though  a  man 
were  pure,  even  as  Christ  was  pure,  still  he  would  have  room  to  increase  in  holi. 
ness,  and  in  consequence  thereof  to  increase  in  the  favour,  as  well  as  in  the 
love  of  God. 

III.  1.  The  fifteenth  year  of  Tiberius — Reckoning  from  the  time  when  Augus. 
tus  made  him  his  colleague  in  the  empire.  Herod  being  tetrarch  of  Galilee — The 
dominions  of  Herod  the  Great  were,  after  his  death,  divided  into  four  parts  or 
tetrarchies.  This  Herod  his  son  was  tetrarch  of  Galilee,  reigning  over  thai 
fourth  part  of  his  dominions.  His  brotiier  reigned  over  two  other  fourth  parts, 
the  region  of  Iturea,  and  that  of  Trachonitis  (that  tract  of  land  on  the  other  side 
Jordan,  wiiich  had  formerly  belonged  to  the  tribe  of  Manasseh.)  And  Lysanias 
(probably  descended  from  a  prince  of  that  name,  who  was  some  years  before 
governor  of  that  country)  was  tetrarch  of  the  remaining  part  of  Abilene,  which 
was  a  large  city  of  Syria,  whose  territories  reached  to  Lebanon  and  Damascus, 
and  contained  great  numbers  of  Jews. 

2.  Annas  being  high  priest,  and  Caiaphas — Tliere  could  be  but  one  high  priest, 
strictly  speaking,  at  once.  Annas  was  the  high  priest  at  that  time,  and  Caiapha* 
his  jagan  or  deputy. 

5.  Every  valley  shall  be  filled,  ^c — That  is,  every  hinderance  shall  be  remc  ved 

6.  The  salvation  of  God — The  Saviour,  the  Messiah- 

8.  Say  not  within  yourselves,  We  have  Abraham  to  our  father — That  is,  trust 
A  jt  in  your  being  members  of  the  visible  Church,  or  in  any  external  privileges 
whatsoever:  for  God  now  requires  a  change  of  heart ;  and  that  '  thout  delay. 

10.  He  avswereth—lt  is  not  properly  John,  but  the  Holy  Ghc»t,  who  teaches 
us  in  the  following  answers,  how  to  come  ourselves,  and  how  to  mstruct  other 
penitent  sinners  to  come  to  Christ,  that  he  may  give  them  rest.  The  sum  of  all 
this  is,  Cease  to  do  evil,  learn  to  do  well.  These  are  the  fruits  worthy  of 
repentance. 

•Matt  iii.  1,  Mark  i,  1.        t  Isaiah  zl, 3. 


CHAPTER  III.  149 

I    He  answering   saith  to  them,  He  that  hath  two  coats,  let  him  im- 
part to  him  t.iat  hath  none ;  and  he  that  hath  meat,  let  him  do 

12  likewise.     And   publicans  also  came  to  be  baptized,  and  said  to 

13  him,  Master,  what  shall  we  do?     And  he  said  to  them.  Exact  no 

14  more  than  what  is  appointed  you.  And  soldiers  likewise  asked 
him,  saying.  And  what  shall  we  do  ?  Ana  he  said  to  them,  Do 
violence  to  no  man,  neither  accuse  any  falsely ;  and  be  conten 
with  your  pay. 

15  And  as  the  people  were   in  expectation,  and  ali  mused  in  their 

16  hearts  of  John,  whether  he  was  not  the  Christ,  John  answered, 
saying  to  them  all,  I  indeed  baptize  you  with  water,  but  one  migh- 
tier than  I  cometh,  the  latchet  of  whose  shoes  I  am  not  worthy  to 
unloose :  he  shall  baptize  you  with  the  Holy  Ghost  and  with  fire : 

17  Whose  fan  is  in  his  hand,  and  he  will  thoroughly  purge  his  floor, 
and  will  gather  the  wheat  into  his  garner,  but  the  chaff  he  will 

18  burn  with  unquenchable  fire.     And  many  other  things  in  Ms  ex- 

19  hortation  preached  he  to  the  people.  But  Herod  the  tetrarch  be- 
ing reproved  by  him   concerning  Herodias,  his   brother   Philip's 

20  wife,  and  concerning  all  the  evils  which  Herod  had  done,  Added 
also  this  above  all,  that  he  shut  up  John  in  prison. 

21  *  Now  when  all  the  people  were  baptized,  it  came  to  pass,  that 
Jesus  also  being  baptized,  and  praying,  the  heaven  was  opened, 

22  And  the  Holy  Ghost  descended  in  a  bodily  form,  as  a  dove,  upon 
him,  and  a  voice  came  from  heaven,  saying,  Thou  art  my  beloved 
Son,  in  thee  I  delight. 

23  And  Jesus  was  about  thirty  years  of  age,  when  he  began  hn 
ministry,  being,  as  was  supposed,  the  son  of  Joseph,  who  was  the  son 

24  of  Heli,  The  son  of  Matthat,  the  son  of  Levi,  the  son  of  Melchi,  the 

25  son  of  Janna,  the  son  of  Joseph,  The  son  of  Mattathias,  the  son  of 

26  Amos,  the  son  of  Nahum,  the  son  of  Esli,  the  son  of  Nagge,  The  sor. 
of  Maath,  the  son  of  Mattathias,  the  son  of  Shimei,  the  son  of  Jo- 

27  seph,  the  son  of  Judah,  The  son  of  Johanan,  the  son  of  Rhesa,  the  son 

20.  He  shut  up  John  -This  circumstance,  though  it  happened  after,  is  here 
mentioned  before  our  I/ord's  baptism,  that  his  history  (that  of  John  being  con- 
cluded) may  then  follow  without  any  interruption. 

21.  Jesus  praying,  the  heaven  was  opened — It  is  observable,  that  the  three 
voices  from  heaven,  see  chap,  ix,  29,  35;  Jnhn  xii,  28;  by  which  the  Father 
bore  witness  to  Christ,  were  pronounced  either  while  he  was  praying,  or  quickly 
after  it. 

23.  And  Jesus  was — John's  beginning  was  computed  by  the  years  of  princes: 
our  Saviour's  by  the  years  of  his  own  life,  as  a  more  august  era.  About  thirty 
years  of  age — He  did  not  now  enter  upon  his  thirtieth  year  (as  the  common  trans, 
lation  would  induce  one  to  think)  but  he  now  entered  on  his  public  ministry: 
being  of  such  an  age  as  the  Mosaic  law  required.  Our  great  Master  attained  n»t, 
IS  it  seems,  to  the  conclusion  of  his  thirty-fourth  year.  Yet  what  glorious 
iciievemonts  did  he  accomplish  within  those  narrow  limits  of  time  !  Happy 
;ha,  servant,  who,  with  any  proportionable  zeal,  despatches  the  great  business  C/f 
life  ;  and  so  much  the  more  happy,  if  his  sun  go  down  at  noon.  For  the  spaje 
thai  is  taken  from  the  labours  of  time,  shall  be  added  to  the  rewards  of  eternity. 
The  son  of  Heli — That  is,  the  son-in.law  :  for  Heli  was  the  fatlier  of  Mary.  So 
St.  Matthew  writes  the  genealogy  of  Joseph,  descended  from  David  by  Solo- 
mon  ;  St.  Luke  that  of  Mary,  descended  from  David  by  Nathan.  In  the  genealogy 
of  Joseph  (recited  by  St.  Matthew)  that  of  Mary  is  implied,  the  Jews  beinj 
accustomed  to  marry  into  their  own  families. 

♦  Matt,  lii,  13  ;  Mark  i.  9. 


ISO  ST    LUKE. 

ZS  of  Zerubbabel,  the  son  of  Salathiel,  the  son  of  Nen,  The  son  of 
Melchi,  the  son  of  Addi,  the  son  of  Cosam,  the  son  of  Elmodam,  tht 

29  son  of  Er,  The  son  of  Jose,  the  son  of  Eleazar,  the  son  of  Jorim,  tht 

30  ^on  of  Mattliat,  the  son  of  Levi,  The  son  of  Simeon,  the  son  of  Judah 

31  the  son  of  Joseph,  ^Ae  son  of  Johanan,  ^/^e  5o?i  of  EliakiiHj  The  son  of 
Melea,  the  son  of  Menan,  the  son  of  Mattatha,  fAe  son  of  Nathan,  Mf 

32  son  of  David,  The  son  of  Jesse,  ^Ae  *o;i  of  Obed,  the  son  of   Booz 

33  the  son  of  Sahiion,  ^//e  son  of  Naasson,  TAe  ^on  of  Aminadab,  the  son 
^4  of  Aaron,  the  son  of  Esrora,  the  son  of  Phares,  the  son  of  Judah,  The 

son  of  Jacob,  the  son  of  Isaac,  the  son  of  Abraham,  the  son  of  Teral 

35  the  son  of  Nahor,  T/ie  son  of  Saruch,  Mc  i-o«  of  Ra^au,  the  son  oi 

36  Phalec,  the  son  of  Heber,  the  son  of  Sala,  The  son  of  Cainan,  f/<e  son 
of  Arpbaxad,  ^Ae  *ora  of  Shem,  the  son  of  Noah,  the  son  of  Lamech, 

37  TVic  5o«  of  Methuselah,  the  son  of  Enoch,  /Ae  son  of  Jared,  fAe  ^on 

38  of  Maleleel,  the  son  of  Cainan,  The  son  of  Enos,  the  son  of  Seth 
the  son  of  Adam,  ^Ae  son  of  God. 

IV.      *  And  Jesus  being  full  of  the  Holy  Ghost,  returned  from  Jor- 

2  dan,  and  was  led  by  the  Spirit  into  the  wilderness.  Being  forty 
days  tempted  by  the  devil.     And  in  those  days  he  ate  nothing,  and 

3  when  they  were  ended,  he  hungered.  And  the  devil  said  to  him, 
If  thou  be  the   Son  of  God,  command  this  stone  that  it  be  made 

4  bread.      And  Jesus  answered  him,  saying,  It   is   written,   f  Man 

5  shall  not  live  by  bread  alone,  but  by  every  word  of  God.  And 
the  devil  leading  him  up  into  a  high  mountain,  showed  him  all 

6  the  kingdoms  of  the  world  in  a  moment.  And  the  devil  said  to 
him.  All  this  power  will  I  give  thee,  and  the  glory  of  them  ;  for 

7  it   is  delivered  to  me,  and  I  give  it  to  whomsoever  I   will.     If 

8  thou  therefore  wilt  worship  me,  all  shall  be  thine.  And  Jesus 
answering  said  to  him.  It  is  written,  J  Thou   shalt  worship  the 

9  Lord  thy  God,  and  him  only  shalt  thou  serve.  And  he  brought 
him  to  Jerusalem,  and  set  him  on  the  battlement  of  the  temple, 
and  said  to  him.  If  thou  be  the  Son  of  God,  cast  thyself  down  from 

10  hence:   For  it  is  written,  §  He  shall  charge  his  angels  concerning 

1 1  thee,  to  keep  thee  :   And  in  their  hands  they  shall  bear  thee  up, 

12  lest  at  any  time  thou  dash  thy  foot  against  a  stone.     And  Jesus 
answering  said  to  him.  It  is  said,  ||  Thou  shalt  not  tempt  the  Lord 

13  thy  God.     And  the  devil  having  ended  all  the  temptation,  departed 
from  him  till  a  convenient  season. 

14  And  Jesus  returned  m  the  power  of  the  Spirit  into  Galilee,  and 


38,  Adam  the  son  of  God — That  is,  whatever  the  sons  of  Adam  receive  flora 
iheir  human  parents,  Adam  received  immediately  from  God,  except  sin  and 
misery. 

IV.  1.  The  wilderness — Supposed  by  some  to  have  been  in  Judea  ;  by  others  tr 
have  been  that  great  desert  of  Horeb  or  Sinai,  where  the  cliildrcn  of  Israel  wt  re 
tried  for  forty  years,  and  Moses  and  Elijali  fasted  foity  days. 

6.  /  give  it  to  whomsoever  I  will — Not  so,  Satan.  It  is  God,  not  thou,  ihat 
putteth  down  one,  and  setteth  up  another:  althougli  sometimes  Satan,  by  God's 
|)ermission,  may  occasion  great  revolutions  in  the  world. 

13.  A  convenient  season — In  the  garden  of  Gethsemane    chap,  xxii,  53. 

14.  Jesus  returned  in  the  power  of  the  Spirit — Being  more  abundantly  Blrengtb. 
urcd  after  his  conflict. 

*  Matt.  iv.  1  ;  Mark  i,  12.         f  Deut.  viii,  3.         t  Deut.  vi,  13.         ()  Psa.  xci,  11. 
II  Deut.  vi,  IC. 


CHAPTER  n.  151 

there  went  out  a  fame  of  him  through  all  the  region  round 
5  about      And  he  taught  in  their  synagogues,  being  glorified  of  all. 

'6  *  And  he  came  to  Nazareth,  where  he  was  brought  up;  and  as 
his  custom  was,  he  went  into  the  synagogue  on  the  Sabbath,  and 

17  stood  up  to  read.  And  there  was  delivered  to  him  the  bool  of 
the   Prophet   Isaiah,  and  having  opened  the   book,  he   found  the 

'  8  place  where  it  was  written,  f  The  Spirit  of  the  Lord  is  upon  me, 
because  he  hath  anointed  me  to  preach  the  Gospel  to  the  poor ;  he 
hath  sent  me  to  heal  the  broken  hearted ;  to  proclaim  deliverance 
to  the  captives,  and  recovery  of  sight  to  the  blind,  to  set  at  liberty 
them  that  are  bruised,  to  publish  the  acceptable  year  of  the  Lord. 

19  And  having  closed  the  book,  he  gave  it  again  to  the  servant,  and 

20  sat  down.     And  the  eyes  of  all  in  the  synagogue  were  fastened 

21  on  him.     And  he  said  to  them.  To-day  is  this  scripture  fulfilled  in 

22  your  ears.  And  they  all  bare  him  witness,  and  wondered  at  the 
gracious  words  which  proceeded  out  of  his  mouth.    And  they  said, 

23  Is  not  this  Joseph's  son  ?  And  he  said  to  them,  Ye  will  surely  say 
to  me  this  proverb.  Physician,. heal  thyself.     Whatsoever  we  have 

24  heard  done  in  Capernaum,  do  also  here  in  thy  own  country.  And 
he  said.  Verily  I  say  to  you.  No  prophet  is  acceptable  in  his  own 

1.5.  Being  glorified  of  all — So  God  usually  gives  strong  cordials  after  strong 
temptations.  But  neither  their  approbation  continued  long,  nor  the  outward  calm 
which  he  now  enjoyed. 

16.  He  stood  up — Showing  thereby  that  he  had  a  desire  to  read  the  Scripture 
:o  the  congregation  :  on  which  the  book  was  given  to  him.  It  was  the  Jewish 
ristoui  to  read  standing,  but  to  preach  sitting. 

17.  He  found — It  seems,  opening  upon  it,  by  the  particular  providence  of  God. 

18.  He  hath  anointed  me — With  the  Spirit.  He  hath,  by  the  power  of  his  Spirit 
.vhich  dwelleth  in  me,  set  me  apart  for  these  offices.  To  preach  the  Gospel  to  the 
poor — Literally  and  spiritually. 

How  is  the  doctrine  of  the  ever-blessed  trinity  interwoven,  eren  in  those 
scriptures  where  one  would  least  expect  it?  How  clear  a  declaration  of  Ihe 
great  Three-One  is  there  in  those  very  words.  The  Spirit — of  the  Lord  is  upon 
me  I  To  proclaim  deliverance  to  the  captives,  and  recovery  of  sight  to  the  blind, 
to  set  at  liberty  them  that  are  bruised — Here  is  a  beautiful  gradation,  in  com- 
paring the  spiritual  state  of  men  to  the  miserable  state  of  those  captives,  who  are 
not  only  cast  into  prison,  but,  like  Zedekiah,  had  their  eyes  put  out,  and  were 
iaden  and  bruised  with  chains  of  iron. 

19.  The  acceptable  year — Plainly  alluding  to  the  year  of  jubilee,  when  all,  both 
debtors  and  servants,  were  set  free. 

21.  To-day  is  this  scripture  fulfilled  in  your  ears — By  what  you  hear  me  speak. 

22.  The  gracious  words  which  proceeded  out  of  his  mouth — A  person  of  spiritual 
discernment  may  find  in  all  the  discourses  of  our  Lord  a  peculiar  sweetness,  gra. 
vity,  and  becomingness,  such  as  is  not  to  be  found  in  the  same  degree,  not  even 
in  those  of  the  apostles. 

23.  Ye  will  surely  say — That  is,  your  approbation  now  outweighs  your  preju- 
ii:es.  But  it  will  not  be  so  long.  You  will  soon  ask,  why  my  love  does  net 
aegii  at  home  ?  Why  I  do  not  work  miracles  here,  rather  than  at  Capernaum  7 
It  is  because  of  your  unbelief.  Nor  is  it  any  new  tiling  for  me  to  be  despised  in 
my  own  country.  So  were  both  Elijah  and  Elisha,  and  thereby  driven  to  work 
miracles  among  heatheas,  rather  than  in  Israel. 

24.  No  prophet  is  acceptable  in  his  own  country — That  is,  in  his  own  neigb- 
oourhood.  It  generally  holds,  that  a  teacher  sent  from  God  is  not  so  acceptable 
to  his  neighbours  as  he  is  to  strangers.  The  meanness  of  his  family,  or  lowness 
of  his  circumstances,  bring  hb  office  into  contempt :  nor  can  they  suffer  thai 

*  Matt.  xiii.  54 ;  Mark  vi.  1.        +  Lsa.  Ixi,  1 


152  ST.  LUKE. 

25  cjuntry.  I  tell  you  of  a  truth,  Many  widows  were  in  Israel  in 
the  days  of  Elijah,  *  when  the  heaven  was  shut  up  three  years 
aud  six  months,  while  a  great  famine  was  through  all  the  land. 

26  Yet  to  none  of  these  was  Elijah  sent,  but  to  Sarepta,  a  city  of 

27  Sidon,  to  a  widow.  And  many  lepers  were  in  Israel  in  the 
time  of  Elisha  the  prophet,  yet  none  of  them  were  cleansed,  bu 

28  t  Naaman  the  Syrian.     And  all  in  the  synagogue   hearing  these 

29  things,  were  filled  with  fury,  And  rising  up,  thrust  him  out  of  the 
city,  and  brought  him  to  the  brow  of  the  hill  whereon  their  city 

30  was  built,  to  cast  him  down  headlong.  But  he  passing  through 
the  midst  of  them,  went  away. 

31  I  And    he    came    down    to  Capernaum,  a  city  of  Galilee,  anci 

32  taught  them  on  the  Sabbath  days.     And  they  were  astonished  a*. 

33  his  teaching,  for  his  word  was  with  authority.  And  there  was  ir 
the  synagogue  a  man  who  had  a  spirit  of  an  unclean  devtl :  and  he 

34  cried  out  with  a  loud  voice,  saying,  Let  us  alone :  What  have  we 
to  do  with  thee,  Jesus  of  Nazareth  ?    Art  thou  come  to  destroy  us  ? 

35  I  know  thee  who  thou  art ;  the  Holy  One  of  God.  And  Jesus 
rebuked  him,  saj'ing.  Hold  thy  peace,  and  come  out  of  him.  And 
the  devil  having  thrown  him  in  the  midst,  came  out  of  him,  ana 

36  hurt  him  not  And  they  were  all  amazed,  and  spake  among 
themselves,  saying,  What  word  is  this,  that  with  authority  and 
power  he   commandeth  the   unclean  spirits,  and  they  come  out ! 

37  And  the  fame  of  him  went  forth  into  every  place  of  the  country 
round  about. 

38  ^  And  rising  up  out  of  the  synagogue,  he  entered  mto  Simon's 
house.     And  Simon's  wife's  mother  was  ill  of  a  great  fever,  and 

he,  who  was  before  equal  with,  or  below  themselves,  should  now  bear  a  superior 
character. 

25.  When  the  heaven  was  shut  up  three  years  and  six  months — Such  a  proof 
had  they  that  God  had  sent  him.  In  1  Kings  xviii,  1,  it  is  said,  The  word  of  the 
Lord  came  to  Elijah  in  the  third  year:  namely,  reckoning  not  from  the  begin, 
ning  of  the  drought,  but  from  the  time  when  he  began  to  sojourn  with  tlie  widow 
of  Sarepta.  A  year  of  drought  had  preceded  this,  while  he  dwelt  at  tlie  brook 
Cherith.  So  that  the  whole  time  of  the  drought  was  (as  St.  James  likewise 
observes)  three  years  and  six  months. 

28.  And  all  in  the  synagogue  were  filled  with  fury — Perceiving  the  purport  of 
his  discourse,  namely,  that  the  blessing  which  they  despised,  would  be  offered  to, 
and  accepted  by,  tlie  Gentiles.  So  changeable  are  the  hearts  of  wicked  men! 
So  little  are  their  starts  of  love  to  be  depended  on  !  So  unable  are  they  to  bear 
the  close  application,  even  of  a  discourse  which  they  most  admire! 

30.  Passing  through  the  midst  of  them — Perhaps  invisibly ;  or  perhaps  they 
wore  overawed ;  so  that  though  they  saw,  they  could  not  touch  him. 

31.  He  came  down  to  Capernaum — And  dwelt  there,  entirely  quitting  his  abode 
at  Nazareth. 

34.  What  have  we  to  do  with  thee — Thy  present  business  is  with  men,  not  with 
devils.  I  know  thee  who  thou  art — But  surely  he  did  not  know  a  little  before  that 
he  was  God  over  all.  blessed  for  ever ;  or  he  would  not  have  dared  to  tell  him, 
Ai,i  this  power  is  delivered  to  7ne,  and  I  give  it  to  whomsoever  I  will.  The  Holy 
One  of  Go(Z— Either  this  confession  was  extorted  from  him  by  terror,  (for  the 
devils  believe  and  tremble,)  cr  he  made  it  with  a  design  to  render  the  character 
of  Christ  suspected.  Possibly  it  was  from  hence  the  Pharisees  took  occasion  to 
say.  He  casteth  out  devils  by  the  prince  of  the  devils. 

*  1  Kings  xvii   19  •  xviii,  44         t  2  Kings  v,  14.        J  Msrk  i,  21.        ^  Matt,  vih,  14, 

Mark  i,  29. 


CHAPTER   V.  153 

89  lliey  besought  him  for  her.  And  standing  over  her,  he  rebuked 
the  fever,  and  it  left  her :   and  immediately  she  arose  and  served 

40  them.  *  Now  when  the  sun  was  set,  all  that  had  any  sick  of 
divers  diseases  brought  them  to  him ;  and  he  laid  his  hand?  on 

41  .every  one  of  them,  and  healed  them.     And  devils  also  came  out 

of  many,  crying  out  and    saying.  Thou   art  Christ,   this  Son  of 

God.     And  he  rebuking  them,  suffered  them  not  to  say  that  they 

\i   knew  he  was  the  Christ,     f  And  when  it  was  day,  going  out  Vie 

went  into  a  desert  place  :  and  the  multitude  sought  him,  and  came 

13  to  him,  and  detained  him,  that  he  might  not  depart  from  them.  And 
he  said  to  them,  I  must  preach  the  kingdom  of  God  to  other  cities 

14  also,  for  therefore  am  I  sent.  And  he  preached  in  the  synagogues 
oi  Galilee. 

V.       J  And  as   the   multitude  pressed  on  him  to  hear  the  word  of 

2  God,  he    stood   by  the  lake   Gennesareth,  And   saw  two  vessels 
standing  by  the  lake  ;  but  the  fishermen  were  gone  out  of  them, 

3  and  wei'fe  washing  their  nets.     And  going  into  one  of  the  vessels, 
which  was  Simon's,  he  desired  him  to  thrust  out  a  little  from  the 

4  land.     And  sitting  down,  he  taught  the  multitude  out  of  the  vessel. 
When  he  had  ceased  speaking,  he  said  to  Simon,  Launch  out  into 

0  the  deep,  and  let  down  your  nets  for  a  draught.    But  Simon  answer- 
ing said  to  him.   Master,  having  toded  all  night,  we  have  taken 

6  nothing  :   nevertheless  at  thy  word  I  will  let  down  the  net.     And 
having  done  this  they  enclosed  a  great  multitude  of  fishes,  and  the 

7  net  brake.     And  they  beckoned  to  their  partners,  who  were  in  the 
other  vessel  to  come  and  help  them ;   and  they  came  and  filled 

8  both  the  vessels  so  that  they  began  to  sink.     Simon  Peter  seeing 
It,  fell  down  at  Jesus's  knees,  saying.  Depart  from  me  ;  for  I  am  a 

9  sinful  man,  O  Lord.     For  astonishment  seized  him,  and  all  that 
were  with  him,  at  the  draught  of  fishes  which  they  had  taken 

10  And  in  like  manner  also  James  and  John,  the  sons  of  Zebedee, 

11  who  were  partners  with  Simon.  And  Jesus  said  to  Simon,  Fear 
not :  from  henceforth  thou  shall  catch  men.  And  when  they  had 
brought  their  vessels  to  land,  they  forsook  all  and  followed  him. 

12  ^  And  when  he  was  in  a  certain  city,  behold,  a  man  full  of 
leprosy,  who  seeing  Jesus,  fell  on  his  face,  and  besought  him,  say- 

13  ing.  Lord,  if  thou  wilt,  thou  canst  make  me  clean.  And  stretching 
forth    his   hand   he    touched  him,   saying,    I  will ;   be  thou  clean. 

14  And  immediately  the  leprosy  departed  from  him.  And  he  charged 
him  to  tell  no  man :  but  go,  show  thyself  to  the  priest,  and  ofier 
for  thy  cleansing,  ||  as  Moses  commanded,  for  a  testimony  to  them. 

1  5  But  the  fame  of  him  went  abroad  the  more,  and  great  multitudes 

4J.  When  the  sun  was  set — And  consequently  'Jie  Sabbath  ended,  which  *Iiey 
.'jckoned  from  sunset  to  sunset. 

V.  6.    Their  net  brake — Began  to  tear. 

6.  Depart  from  me,  for  I  am  a  sinful  man — And  therefore  not  worthy  to  be  in 
iliy  presence. 

11.  They  forsook  all  and  followed  him— They  had  followed  him  before,  John 
i,  43,  but  not  so  as  to  forsake  all.  Till  now,  they  wrought  at  their  ordinary 
railing. 

•  Mati.  vui.  16  ;  Mar'i  i,  32.         t  Mark  i,  35.         t  Matt,  iv,  18  ,  Mark  i,  16. 
6  Ma  t.  viii,  2  ,  Mark  i,  40.         II  Lev.  xiv.  2. 


34  ST.  LUKL. 

came  together,  to  hear  and  to  be  healed  by  him  of  their  i  ifirmitiea 

16  But  he  withdrew  into  the  deserts  and  prayed. 

17  And  on  a  certain  day  as  he  was  teaching,  there  were  Phari 
sees  and  doctors  of  the  law  sitting  by,  who  were  come  out  of  every 
town  of  Galilee,  and  out  of  Judea  and  Jerusalem:  and  the  poi^sj 

IS  of  the  Lord  w^s  present  to  heal  them.  *  And  behold  men  bringing, 
on  a  couch  a  man  that  was  ill  of  the  palsy ;  and  they  sought  t-r 

IS  brmg  him  in  and  lay  him  before  him.  And,  not  finding  by  wl.ai 
way  they  might  bring  him  in  through  the  nmltitude,  they  went  up 
on  the  house,  and  let  him  down  through  the  tiling  with  his  couch 

20  into  the  midst,  before  Jesus.     And  seeing  their  faith,  he  said  to 

21  him,  Man,  thy  sins  are  forgiven  thee.  And  the  scribes  and  the 
Pharisees  reasoned,  saying,  Who  is  this  that  speaketh  blasphemies  ? 

22  Who  can  forgive  sins  but  God  only  ?  And  Jesus  knowing  their 
thoughts,  answered   and   said  to  them.  Why  reason  ye  in   your 

23  hearts  ?     Which  is  easier  ?     To  say.  Thy  sins  are  forgiven  thee  ? 

24  Or  to  say.  Arise  and  walk?  But  that  ye  may  know  that  the  Son 
of  man  hath  authority  on  earth  to  forgive  sins  (he  said  to  the  para- 
lytic) I  say  to  thee,  Arise,  take  up  thy  couch,  and  go  to  thine  house. 

25  And  immediately  rising  up  before  them,  and  taking  up   that  on 

26  which  he  lay,  he  went  to  his  house,  glorifying  God.  And  they 
were  all  amazed,  and  glorified  God,  and  were  filled  with  fear,  say- 
ing. We  have  seen  strange  things  to-day. 

27  t  And  after  these  things  ho  went  forth,  and  saw  a  publican,  named 
Levi,  sitting  at  the  receipt  of  custom,  and  said  to  him.  Follow  me. 

28  And  leaving  all,  he   rose  up  and  followed  him.     And  Levi  made 

29  him  a  great  entertainment  in  his  own  house  ;  And  there  was  a 
great  company  of  publicans  and  of  others  that  sat  down  with  them. 

30  But  the  scribes  and  Pharisees  murmured  against  his  disciples, 
saying,  Why  do  ye  eat  and  drink  with  publicans  and  sinners  ? 

31  And  Jesus  answering  said  to  them.  They  that  are  whole  need  not 

32  a  physician,  but  they  that  are  sick.     I  came  not  to  call  the  right- 

33  eous,  but  sinners  to  repentance.  %  And  they  said  to  him,  Why  do 
the  disciples  of  John,  and  likewise  of  the  Pharisees,  fast  often  and 

34  make  prayers ;  but  thine  eat  and  drink  ?     And  he   said  to  them, 

16.  He  withdrew — The  expression  in  the  original  implies,  that  he  did  so 
frequently. 

17.  Sitting  by — As  being  more  honourable  than  the  bulk  of  the  congregation, 
who  stood.  And  the  power  of  the  Lord  was  present  to  heal  them — To  heal  the 
sickness  of  their  souls,  as  well  as  all  bodily  diseases. 

19.  Not  being  able  to  bring  him  in  through  the  multitude,  they  went  round 
about  by  a  back  passage,  and  going  up  the  stairs  on  the  outside,  they  came  upon 
the  flat-roofed  house,  and  let  him  down  through  the  trap  door,  such  as  was  on  the 
top  of  most  of  the  Jewish  hotises :  doubtless,  with  such  circumspection  as  -he 
circumstances  plainly  required. 

26.   We  have  seen  strange  things  to-day — Sins  forgiven,  miracles  wrought. 

28.  Leaving  all — His  business  and  gain. 

29.  And  Levi  made  him  a  great  entertainment — It  was  necessari'y  great,  be- 
cause  of  the  great  number  of  guests. 

33.  Make  prayers — Long  and  solemn. 

34.  Can  ye  make — That  is,  is  it  proper  to  make  men  fast  and  mourn,  during  a 
festival  solemnity  ? 

»  Matt,  ix,  2  ;  Mark  ii,  3.         t  Matt,  ix,  9  ;  Mark  ii,  14.         %  Matt,  ix,  14 ;  Mark  ii,  18 


CHAPTER  VI.  155 

Can  ye   make  the  children  of  the  bride  chamber  fast,  while  the 

35  bridegroom  is  with  them  ?  But  the  days  will  come,  when  the 
bridegroom  shall  be  taken  away  from  them  :   and  then  shall  they 

36  fast  in  those  days.  He  spake  also  a  parable  to  them,  No  man 
putteth  a  piece  of  a  new  garment  upon  an  old  ;  otherwise  both  the 
new  maketh  a  rent,  and  the  piece  out  of  the  new  agreetli  not  with 

37  the  old.  And  no  man  putteth  new  wine  into  old  leathern  bottles : 
else  the  new  wine  will  burst  the  bottles,  and  be  spilled,  and  the 

38  bottles  will  perish.     But  new  wine  must  be  put  into  new  bottles,  and 
3£   both  are  preserved.     And  no  man  having  drunk  old  wine,  straight- 
way desireth  new ;  for  he  saith,  The  old  is  better. 

VI.  *  And  on  the  first  Sabbath  after  the  second  day  of  unleavened 
bread,  he  went  through  the  corn  fields,  and  his  disciples  plucked 

2  the  ears  of  corn,  and  ate,  rubbing  them  in  their  hands.  And  cer- 
tain of  the  Pharisees  said  to  them.  Why  do  ye  what  it  is  not  law- 

3  ful  to  do  on  the  Sabbath  day  1  And  Jesus  answering  them  said, 
Have  ye  not  read  even  this,  what  David  did,  when  himself  hun- 

4  gered,  and  they  that  were  with  him  ?  f  How  he  went  into  the 
house  of  God,  and  took  and  ate  the  show  bread,  and  gave  also  to 
them  that  were  with  him,  which  it  is  not  lawful  to  eat,  but  for  the 

5  priests  only  ?  And  he  said  to  them.  The  Son  of  man  is  Lord  even 
of  the  Sabbath. 

6  J  And  on  another  Sabbath  also  he  went  into  the  synagogue  and 
taught.     And   there   was  a  man   whose  right  hand  was  withered. 

7  And  the  scribes  and  the  Pharisees  watched,  whether  he  would 
heal  on  the   Sabbath,  that  they  might  find  an  accusation   against 

8  him.  But  he  knew  their  thoughts,  and  said  to  the  man  that  had 
the  withered  hand.  Rise  and  stand  forth  in  the  midst.     And  he 

9  arose  and  stood  forth.  Then  said  Jesus  to  them,  I  will  ask  you, 
Which  is  lawful  on  the  Sabbatli,  To  do  good,  or  to  do  evil  ?  To  save 

10  life,  or  to  kill  ?  And  looking  round  upon  them  all,  he  said  to  him 
Stretch  forth  thy  hand ;  and  he  did  so :  and  his  hand  was  restored 

1 1  as  the  other.  And  they  were  filled  with  madness,  and  talked  one 
with  another  what  they  should  do  to  Jesus. 

12  ^  And  in  those  days  he  went  out  into  the  mountain  to  pray,  and 

13  continued  all  night  in  the  prayer  of  God.  ||  And  when  it  was  dav 
he  called  to  him  his  disciples,  and  chose  twelve  of  them,  whom 

36.  He  spake  also  a  parable — Taken  from  clothes  and  wine ;  therefore  pecu- 
liarly  proper  at  a  feast. 

39.  And  no  man  having  drunk  old  wine — And  beside,  men  are  not  wont  to  be 
iininediately  freed  from  old  prejudices. 

VI.  1.  The  first  Sabbath — So  the  Jews  reckoned  their  Sabbaths,  from  tlie 
passover  to  pentecost ;  the  first,  second,  third,  and  so  on,  till  the  seventh  Sab- 
bath  (after  the  second  day.)  This  immediately  preceded  pentecost,  wliich  was 
'ht  fiftieth  day  after  the  second  day  of  unleavened  bread. 

2.  Why  do  ye — St.  Matthew  and  Mark  represent  the  Pharisees  as  proposing 
the  question  to  our  Lord  himself.  It  was  afterward,  probably,  they  proposed  it 
to  his  disciples. 

9.  To  save  life  or  to  kill — He  just  then  probably  saw  the  design  to  kill  him 
rising  in  their  hearts. 

12.  In  the  prayer  of  God — The  phrase  is  singular  and  emphatical,  to  imply  as 
extraordinary  and  sublime  devotion. 

»  Matt,  xii,  1  ;  Mark  li,  23.  t  1  Sam.  xxi,  6.  t  Matt,  xii,  9  ;  Mark   iii,  1. 

6  Mark  iii.  13.         II  Malt,  x,  2 ;  Mark  iii,  14  ;  Acts  i.  13 


156  ST.  LUXE. 

14  also  he  named  apostles:  Simon  ^whom  also  he  named  Peter) 
and  Andrew   his  brother,  James   and  John,  Philip  and  Bartholo- 

15  mew,   Matthew    and    Thomas,   James    the   son   of  Alpheus,    and 

16  Simon  called  Zelotes,  Jude  the  brother  of  James,  and  Juoas  Iscariot, 

17  who  also  became  a  traitor.  And  coming  down  with  them,  he  stood 
on  a  plain,  and  the  company  of  his  disciples,  and  a  great  multi- 
tude of  people  from  all  Judea  and  Jerusalem,  and  the  sea  coast  of 
Tyre  and  Sidon,  who  were  come  to  hear  him,  and  to  be  healed  of 

18  their  diseases  ;  And  they  that  were  vexed  with  unclean  spirits  :  auti 

19  they  were  healed.  And  the  whole  multitude  sought  to  touch  him, 
for  virtue  went  out  of  him,  and  healed  them  all. 

20  *  And  lifting  up  his  eyes  on  his  disciples  he  said,  Happy  are 

21  ye  poor;  for  yours  is  the  kingdom  of  God.  Happy  are  ye  that 
hunger  now  ;  for  ye  shall  be  satisfied  :  happy  are  ye  that  weep  now  ; 

22  for  ye  shall  laugh.  Happy  are  ye  when  men  shall  hate  you,  and 
shall  separate  you  from  their  company,  and  shall  revile  you,  and 

23  cast  out  your  name  as  evil,  for  the  Son  of  man's  sake.  Rejoice  in 
that  day  and  leap  for  joy :  for  behold  your  reward  is  great  in  hea 

24  ven ;  for  in  like   manner  did  their  fathers  to  the  prophets.     But 

25  wo  to  you  that  are  rich  ;  for  ye  have  your  consolation.  Wo  to  you 
that  are  full ;  for  ye  shall  hunger ;  wo  to  you  that  laugh  now ;  for 

26  ye  shall  mourn  and  weep.  Wo  to  you,  when  all  men  shall  speak 
well  of  you  ;  for  so  did  their  fathers  to  the  false  prophets. 

27  f  But  I  say  to  you  that  hear.  Love  your  enemies ;  do  good  to 

28  them  that  hate  you.     Bless  them  that  curse  you,  pray  for  them 

29  that  despitefuUy  use  you.  X  -^"^  ^^  ^i"^  ^^^^  smiteth  thee  on  the 
cheek,  offer  also  the  other :  and  to  him  that  taketh  away  thy  cloak, 

30  forbid  not  to  take  thy  coat  also.  §  Give  to  every  man  that  asketh 
thee,  and  of  him  that  taketh  away  thy  goods,  ask  them  not  again. 

15.  Simon  called  Zelotes — Full  of  zeal ;  otherwise  called  Simon  the  Canaanite. 

17.   On  a  plain — At  the  foot  of  the  mountain. 

20.  In  the  following  verses  our  Lord,  in  the  audience  of  his  newly-chosen  dis. 
ciples,  and  of  the  multitude,  repea/.s,  standing  on  the  plain,  many  remarkable 
passages  of  the  sermon  he  had  before  delivered,  sitting  on  the  mount. 

He  here  again  pronounces  the  poor  and  the  hungry,  the  mourners,  and  the  per 
secuted,  happy ;  and  represents  as  miserable  those  who  are  rich,  and  full,  and 
joyous,  and  applauded :  because  generally  prosperity  is  a  sweet  poison,  and 
affliction  a  healing,  though  bitter  medicine.  Let  the  thought  reconcile  us  to 
adversity,  and  awaken  our  caution  when  the  world  smiles  upon  us ;  when  a 
plentiful  table  is  spread  before  us,  and  our  cup  is  running  over;  when  our  spirits 
are  gay  ;  and  we  hear  (what  nature  loves)  our  own  praise  from  men.  Happy 
are  ye  poor — The  word  seems  here  to  be  taken  literally :  ye  who  have  left  all 
for  me. 

24.  Miserable  are  ye  rich — If  ye  have  received  or  sought  your  consolation  :>i 
happiness  therein. 

25.  Full — Of  meat  and  drink,  and  worldly  goods.  That  laugh — That  are  of  a 
light  trifling  spirit. 

26.  Wo  to  you  when  all  men  shall  speak  well  of  you — But  who  will  believe  this  ? 

27.  But  I  say  to  you  that  hear — Hitherto  our  Lord  had  spoken  only  to  particu 
lar  sorts  of  persons:  now  he  begins  speaking  to  all  in  general. 

29.  To  him  that  smiteth  thee  on  the  cheek — Taketh  away  thy  cloak — These  seem 
to  be  proverbial  expressions,  to  signify  an  invasion  of  the  tenderest  points  of 
honour  and  property.  Offer  the  other — Forbid  not  thy  coat — ^That  is,  rather  yield 
to  his  repeating  the  affront  or  injury,  than  gratify  resentment  in  righting  your 
self,  in  any  method  not  becoming  Christian  love. 

*  Matt.  V,  3  +  Matt.  V,  44.         t  Matt,  v,  39.         ^  Matt.  »,  42. 


CHAPTER  VI.  167 

31  *  And  as  ye  would  that  men  should  do  to  you,  do  ye  alst  to  them 

32  1  ki  wise.     For  if  ye  love  them  that  love  you,  what  thank  1  ave  yo  ? 
"3  For  sinners  also  lo'^':.  nose  that  love  them.     And  if  ye  do  good  to 

theiii  that  do  good  to  you,  what  thank  have  ye  1     For  even  sinners 

34  do  the  same.  And  if  ye  lend  to  them  of  whom  ye  hope  to  receive, 
what  thank  have  ye  ?     For  even  sinners  lend  to  sinners,  to  receive 

35  as  much  again.  But  love  ye  your  enemies,  and  do  good  and  lend, 
hoping  for  nothing  again ;  and  your  reward  shall  be  great,  and  ye 
shall  be   sons  of  the    Highest ;  for  he  is   kind  to  the   unthankful 

J6  and  the  evil.     Be  ye  therefore  merciful,  as  your  Father  also  is 

37  merciful,  f  Judge  not,  and  ye  shall  not  be  judged :  condemn  not 
and  ye  shall  not  be  condemned :   forgive,  and  ye  shall  be  forgiven : 

38  G.ve  and  it  shall  be  given  to  you ;  good  measure,  pressed  down, 
and  shaken  together,  and  running  over,  shall  they  give  into  youi 
bosom.     For  with  the  same  measure  that  ye  mete  with,  it  shall 

39  be  measured  to  you  again.  And  he  spoke  a  parable  to  them, 
I  Can  the  blind  lead  the  blind  ?     Will  they  not  both  fall  into  the 

40  ditch  ?     §  The  disciple  is  not  above  his  master,  but  every  one  thai 

41  is  perfected,  shall  be  as  his  master.  ||  And  why  beholdest  thou  the 
mote  that  is  in  thy  brothers  eye,  but  perceivest  not  the  beam  that 

42  is  in  thine  own  eye  ?  Or  how  canst  thou  say  to  thy  brother,  Bro- 
ther, let  me  pull  out  the  mote  that  is  in  thine  eye,  thou  thyself  not 
seeing  the  beam  that  is  in  thine  own  eye.  Thou  hypocrite,  cast 
first  the  beam  out  of  thine  own  eye,  and  then  shalt  thou  see  clearly 

43  to  pull  out  the  mote  that  is  in  thy  brother's  eye.  For  there  is  no 
good  tree  which  bringeth  forth  corrupt  fruit,  neither  a  corrupt  tree 

44  which  bringeth  forth  good  fruit.  For  every  tree  is  known  by  its 
own  fruit ;  for  they  do  not  gather  figs  from  thorns,  nor  from  a  bram- 

45  ble  do  they  gather  grapes.  A  good  man,  out  of  the  good  treasure, 
of  his  heart,  bringeth  forth  that?  which  is  good  ;  and  an  evil  man,  oui 

30.  Give  to  every  one — Friend  or  enemy,  what  thou  canst  spare,  and  he  really 
wants :  and  of  him  that  taketh  away  thy  goods — By  borrowing,  if  he  be  insolvent, 
ask  them  not  again, 

32.  It  is  greatly  observable,  our  Lord  has  so  little  regard  for  one  of  the  highest 
instances  of  natural  virtue,  namely,  the  returning  love  for  love,  that  he  does  not 
account  it  even  to  deserve  thanks.  For  even  sinners,  saith  he,  do  the  same  :  men 
who  do  not  regard  God  at  all.  Therefore  he  may  do  this,  who  has  not  taken 
one  step  in  Christianity. 

38.  Into  your  bosom — A..ading  to  the  mantles  the  Jews  wore,  into  which  a  large 
quantity  of  corn  might  be  received.  With  the  same  measure  that  ye  mete  with, 
it  shall  be  measured  to  you  again — Amazing  goodness !  So  we  are  permitted 
even  to  carve  for  ourselves !  We  ourselves  are,  as  it  were,  to  tell  God  how  much 
mercy  he  shaU  show  us  !  And  can  we  be  content  with  less  than  the  very  largest 
measure  ?  Give  then  to  man,  what  thou  designest  to  receive  of  God. 

39  He  spake  a  ptrable — Our  Lord  sometimes  used  parables  when  he  knew 
plain  ind  open  declarations  would  too  much  inflame  the  passions  of  his  hearers. 
It  is  for  this  reasoa  he  uses  this  parable.  Can  the  blind  lead  the  blind  ? — Can  the 
scribes  teach  this  way,  which  they  know  not  themselves  ?  Will  not  they  and 
their  scholars  per  *h  together  ?  Can  they  make  their  disciples  any  better  than 
themselves  ?  Bni  xs  for  those  who  will  be  my  disciples,  they  shall  be  all  taught 
of  God;  who  wJ.  enable  them  to  come  to  the  measure  of  the  stature  of  the  fulness 
if  their  Master.  Be  not  ye  like  their  disciples,  censuring  others,  and  not  amend 
tng  yourselves. 

«  Matt,  vii,  12         +  Matt  vii.  1.         X  Matt,  xv,  14.        ^Matt  x,  24 ,  John  xr,  20 
ll  Matt,  vii,  3. 
11 


JS8  ST.  LUKE. 

of  the  evil  treasure  of  his  heart,  bringeth  forth  that  which  is  evil : 

46  for  out  of  the  abundance  of  the  heart  his  mouth  speaketh.  *  And 
why  call  ye  me  Lord,  Lord,  and  do  not  the  things  which  I  say  ? 

47  t  Whosoever  cometh   to  me,  and   heareth  my  sayings,  and  doth 

48  them,  I  will  show  you  to  whom  he  is  like.  He  is  like  a  man 
who  built  a  house,  and  digged  deep,  and  laid  the  foundation  on  a 
rock  :  and  when  a  flood  arose,  the  stream  broke  vehemently  upon 
that  house,  but  could  not  shake  it ;  for  it  was  founded  on  a  rock. 

19  But  he  that  heareth,  and  doth  not,  is  like  a  man  that  built  i  house 
without  a  foundation  upon  the  earth :  against  which  the  stream 
broke  vehemently,  and  immediately  it  fell ;  and  the  breach  of  that 
house  was  great. 

VII.       I  Now  when  he  had  ended  all  his  sayings  in  the  hearing  of 

2  the  people,  he  entered  into  Capernaum.     And  a  certain  centurion's 

3  servant  who  was  dear  to  him,  was  sick  and  ready  to  die.  And 
hearing  of  Jesus,  he  sent  to  him  elders  of  the  Jews,  beseeching 

4  him  to  come  and  heal  his  servant.  And  coming  to  lesus,  they  be- 
sought him  earnestly,  saying,  he  is  worthy  for  whom  thou  shouldest 

5  do  this.     For  he  loveth  our  nation,  and  hath  himself  built  us  a 

6  synagogue.  Then  Jesus  went  with  them.  And  when  he  was  now 
not  far  from  the  house,  the  centurion  sent  friends  to  him,  saying 
to  him,  Lord,  trouble  not  thyself;  for  I  am  not  worthy  that  thou 

7  shouldest  enter  under  my  roof.  Wherefore  neither  thought  I  my- 
self worthy  to  come  to  thee  ;  but  speak  in  a  word,  and  my  servant 

8  shall  be  healed.  For  I  am  a  man  set  under  authority,  having  sol- 
diers under  me :  and  I  say  to  one,  Go,  and  he  goeth,  and  to  ano- 
other.  Come,  and  he  cometh,  and  to  my  servant,  Do  this,  and  h 

9  doth  it.  Jesus  hearing  these  things,  marvelled  at  him,  and  turn- 
ing, said  to  the  people  that  followed  him,  I   say  to  you,  I  have 

10  not  found  so  great  faith  in  Israel.  And  they  that  had  been 
sent,  returning  to  the  house,  found  the  servant  whole  that  had 
been  sick. 

i  1        And  he  went  afterward  to  a  city  called  Nain,  and  many  of  his 

12  disciples  went  with  him  and  a  great  multitude.  And  as  he  drew 
nigh  the  gate  of  the  city,  behold  a  dead  mafti  was  carried  out,  the 
only  son  of  his  mother,  and  she  was  a  widow ;  and  a  great  multi 

13  tude  of  the   city  was  with  her.     And  the   Lord  seeing   her,  was* 

14  moved  with  tender  compassion  for  her,  and  said.  Weep  not.     And 

15  coming  near,  he  touched  the  bier,  and  the  bearers  stood  still.  And 
he  said.  Young  man,  I  say  to  thee,  Arise.     And  the  dead  man  sat 

16  up,  and  began  to  speak  :  and  he  delivered  him  to  his  mother.  An(* 
fear  seized  all,  and  they  glorified  God,  saying,  A  great  prophet  is 

17  risen  up  among  us ;  and  God  hath  visited  his  people.  And  this 
rumour  of  him  went  forth  through  all  Judea,  and  all  the  country 
round  about. 

18  §  And  the  disciples  of  John  informed  him  of  all  these  things. 

19  And  John,  calling  to  him  two  of  his  disciples,  sent  them  to  Jesus, 

46.  And  why  call  ye  me  Lord,  Lord — What  will  fair  professions  avail,  without 
t  life  answerable  thereto  ? 
VII.  3.  Hearing  of  Jesus — Of  his  miracles,  and  of  his  arrival  at  Capernaum 

*  Matt,  vii  21  t  Malt,  v  ',  24.         I  Matt   viii,  5.         <)  Matt,  xi  2. 


CHAPTER  Vll.  109 

2^  saying,  Art  thou  he  that  is  to  come,  or  look  we  for  another  ?  And 
the  men  being  come  to  him,  said,  John  the  Baptist  hath  sent  us  to 
thee,  saying,  Art  thou  he  that  is  to  come,  or  look  we  for  another  ? 

2x   And  in  thai  hour  he  cured  many  of  diseases  and  plagues,  and  of 

22  evil  spirits,  and  to  many  that  were  blind  he  gave  sight.  And  he 
answering  said  to  them.  Go  and  relate  to  John  the  things  ye  have 
seen  and  heard :  the  blind  see ;  the  lame  walk ;  the  lepers  are 
cleansed  ;  the  deaf  hear  ;  the  dead  are  raised  ;  to  the  poor  the  Gos 

13  pel  is  preached.     And  happy  is  he,  whosoever  shall  not  be  offend- 

24  ed  at  me.  And  when  the  messengers  of  John  were  departed,  he 
said  to  the  people  concerning  John,  What  went  ye  out  into  the 

25  wilderness  to  see  1  A  reed  shaken  by  the  wind  ?  But  what  went 
ye  out  to  see  ?  A  man  clothed  m  soft  garments  ?  Behold,  they 
that  are  splendidly  apparelled,  and  live  delicately,  are  in  kings'  pa- 

26  laces.     But  what  went  ye  out  to  see  ?     A  prophet  ?     Yea,  I  say 

27  to  you,  and  much  more  than  a  prophet.  This  is  he  of  whom  it  is 
written,  *  Behold,  I  send  my  messenger  before  thy  face,  who  shall 

28  prepare  thy  way  before  thee.  For  I  say  to  you.  Among  those  that 
are  born  of  women,  there  is  not  a  greater  prophet  than  John  the 
Baptist ;  but  he  that  is  least  in  the  kingdom  of  God  is  greater  than 

29  he.     And  all  the  people  that  heard  him,  and  the  publicans,  justified 

30  God,  being  baptized  with  the  baptism  of  John.  But  the  Pharisees 
and  the  scribes  made  "void  the  counsel  of  God  toward  themselves, 

31  being  not  baptized  of  him.     To  whom  then  shall  I  liken  the  men 

32  of  this  generation,  and  to  what  are  they  like  ?  They  are  like  chil- 
dren sitting  in  the  market  place,  and  calling  one  to  another,  and 
saying.  We  have  piped  to  you,  and  ye  have  not  danced  ;  we  have 

33  mourned  to  you,  and  ye  have  not  wept.  For  John  the  Baptist  came 
neither  eating  bread,   nor  drinking  wine  ;  and  ye  say  he  hath  a 

34  devil.     The  Son  of  man  is  come  eating  and  drinking  ;  and  ye  say, 

22.  To  the  poor  the  Oospel  is  preached — Which  is  the  greatest  mercy,  and  the 
greatest  miracle  of  all. 

24.  When  the  messengers  were  departed — He  did  not  speak  the  following  things 
in  the  hearing  of  John's  disciples,  lest  he  should  seem  to  flatter  John,  or  to  com- 
pliment him  into  an  adherence  to  his  former  testimony.  To  avoid  all  suspicion 
of  this  kind,  he  deferred  his  commendation  of  him,  till  the  messengers  were 
gone  ;  and  then  delivered  it  to  the  people,  to  prevent  all  imaginations,  as  if  John 
were  wavering  in  his  judgment,  and  had  sent  the  two  disciples  for  his  own,  rather 
than  their  satisfaction. 

28.  There  is  not  a  greater  prophet  than  John — A  greater  teacher.  But  he  that 
is  least  in  the  kingdom  of  God — The  least  teacher  whom  I  send  forth. 

29.  And  all  the  people — Our  Lord  continues  his  discourse  :  justified  God — 
Owned  his  wisdom  and  mercy  in  thus  calling  them  to  repentance,  and  preparing 
them  for  Him  that  was  to  come. 

30.  But  the  Pharisees  and  scribes — The  good,  learned,  honourable  men  :  made 
laid  the  counsel,  the  gracious  design,  of  God  toward  them — They  disappointed  all 
these  methods  of  his  love,  and  would  receive  no  benefit  from  them. 

32.  They  are  like  children  sitting  in  the  market  place — So  froward  and  perverse, 
that  no  contrivance  can  be  found  to  please  them.  It  is  plain  our  Lord  means,  that 
they  were  like  the  children  complained  of,  not  like  those  that  made  the  complaint. 

34.  But  wisdom  is  justified  by  all  her  children — The  children  of  wisdom  are 
those  who  are  truly  wise  unto  salvation.  The  wisdom  of  God  in  all  these  dis- 
pensations,  these  various  methods  of  calling  sinners  to  repentance,  is  owned  and 
heartily  approved  by  all  these. 

*Mal.iii.  I. 


loO  ST.  LUKE. 

Bnhold  a  gluttonous  man,  and  a  wme  bibber,  a  friend  of  publicans 
'io  and  sinners.     But  wisdom  is  justified  by  all  her  children 

36  And  one  of  the  Pharisees  asked  him  to  eat  with  him.     And  go- 

37  ing  into  the  Pharisee's  house,  he  sat  down  to  t^ble.  And  behold, 
a  woman  in  the  city,  who  had  been  a  sinner,  when  she  knew 
that  Jesus  sat  at  table  in  the  Pharisee's  house,  brought  an  alabaster 

36  box  of  ointment,  And  standing  at  his  feet  behind  him  weeping 
watered  his  feet  with  a  shower  of  tears,  and  wiped  them  with  tht 
hairs  of  her  head,  and  kissed  his  feet,  and  anointed  them  with  the 

i9  ointment.  But  the  Pharisee,  who  had  invited  him,  seeing  it,  spake 
withni  himself,  saying.  This  man,  if  he  were  a  prophet,  would  have 
known  who  and  what  manner  of  woman  this  is  that  toucheth  Lim  ; 

40  for  she  is  a  sinner.     And  Jesus  answering  said  to  him,  Simon,  1 

41  have  somewhat  to  say  to  thee.  And  he  saith.  Master,  say  on.  u 
certain  creditor  had  two  debtors  :  the  one  owed  five  hundred  pence, 

42  and  the  other  fifty.     But  they  having  nothing  to  pay,  he  frankly 

43  forgave  them  both.  Which  therefore  will  love  him  most  ?  Simon 
answering  said,  I  suppose  he  to  whom  he  forgave  most.     He  said 

44  to  him.  Thou  hast  rightly  judged.  And  turning  to  the  woman,  he 
said  to  Simon,  Seest  thou  this  woman  ?  I  entered  into  thy  house, 
thou  gavest  me  no  water  for  my  feet :  but  she  hath  watered  my 

45  feet  with  tears,  and  wiped  them  with  the  hairs  of  her  head.  Thou 
gavest  me   no  kiss :  but  she,  from  the  time  I   came  in,  hath  not 

46  ceased  to  kiss  my  feet.     Thou  didst  not  anoint  my  head  with  oil : 

47  but  she  hath  anointed  my  feet  with  ointment.  Wherefore  I  say  to 
thee,  those  many  sins  of  hers  are  forgiven  ;  therefore  she  loveth 

48  much  :  but  he  to  whom  little  is  forgiven,  loveth  little.    And  he  saith 

49  to  her.  Thy  sins  are  forgiven  thee.    And  they  that  sat  at  table  with 

50  him  said  within  themselves,  Who  is  this  that  forgiveth  sins  also  ? 
And  he  said  to  the  woman.  Thy  faith  hath  saved  thee  :  go  in  peace. 

VIII.       And  afterward  he  went  through  every  city  and  village  preach- 
ing and  publishing  the  glad  tidings  of  the  kingdom  of  God  :  and  the 
2  twelve  were  with  him.     And  certain  women  who  had  been  healed 

36.  And  one  of  the  Pharisees  asked  him  to  eat  with  him — Let  the  candour  with 
which  our  Lord  accepted  this  invitation,  and  his  gentleness  and  prudence  at  this 
ensnaring  entertainment,  teach  us  to  mingle  the  wisdom  of  the  serpent,  with  the 
innocence  and  sweetness  of  the  dove.  Let  us  neither  absolutely  refuse  all 
favours,  nor  resent  all  neglects,  from  those  whose  friendship  is  at  best  very 
doubtful,  and  tiieir  intimacy  by  no  means  safe. 

37.  A  woman — Not  the  same  with  Mary  of  Bethany,  who  anointed  him  six 
days  before  his  last  passover. 

40.  And  Jesus  said,  Simon,  I  have  somewhat  to  say  to  thee — So  tendsr  and  coux- 
(sous  an  address  does  our  Lord  use  even  to  a  proud,  censorious  Pharisee  ! 

43.  Which  of  them  will  love  him  most  ? — Neither  of  them  will  love  him  at  aJl, 
before  he  has  forgiven  them.  An  insolvent  debtor,  till  he  is  forgiven,  does  not 
love,  hut  fly  his  creditor. 

44.  Tliou  gavest  me  no  water — It  was  customary  with  the  Jews  to  show  re- 
spect  and  kindness  to  their  welcome  guests,  by  saluting  them  with  a  kiss,  by 
washing  their  feet,  and  anointing  their  heads  with  oil,  or  some  fine  ointment. 

47.  Those  many  sins  of  hers  are  forgiven ;  therefore  she  loveth  much — The  fruit 
of  her  having  hud  much  forgiven.  It  should  carefully  be  observed  here,  that  her 
love  is  mentioned  as  the  effect  and  evidence,  not  the  cause  of  her  pardon  She 
knew  that  much  had  been  forgiven  her,  and  therefore  she  loved  much. 

50.   Thy  faith  hath  saved  thee — Not  <hy  love.    Love  is  salvation. 


CHAPTER  VIU  16. 

of  evil  spirits  and  infirmities,  Mary,  called  Magdalene,  out  of  whom 
3  had  gone  seven  devils.  And  Joanna,  the  wife  of  Chuza,  Herod's 

steward,  and  Susanna,  and  many  others,  who  ministered  to  him  of 

their  substance. 
t      *  And  a  great  multitude  being  gathered  together,  coming  to  him 

5  out  of  every  city,  he  spake  by  a  parable,  A  sower  went  forth  to 
sow  his  seed  :  and  while  he  sowed,  some  fell  by  the  high-way  side  ; 
and  it  was  trodden  down,   and  the   birds  of  the  air  devoured    1. 

6  And  some  fell  upon  the  rock,  and  springing  up,  it  withered  awsv^ 

7  because  it  lacked  moisture.     And  some  fell  among  thorns,  and  tne 

8  thorns  sprang  up  with  it,  and  choked  it.  And  other  fell  on  good 
ground,  and  sprang  up,  and  yielded  fruit  a  hundred  fold.  And 
saying  these  things,  he  cried  aloud.  He  that  hath  ears  to  hear,  let 

9  him  hear.     And  his  disciples  asked  him.  What  is  the  parable  1 

10  And  he  said.  To  you  it  is  given  to  know  the  mysteries  of  the  king- 
dom of  God,  but  to  others  in  parables,  so  that  seeing  they  do  not 

11  see,  and  hearing  they  do  not   understand.     Now  the  parable  is 

12  this  :  the  seed  is  the  word  of  God.  Those  by  the  high-way  side 
are  they  that  hear ;  then  cometh  the  devil  and  taketh  away  the 
word  out  of  their  hearts,  lest  they  should  believe  and  be  saved. 

1 3  Those  on  the  rock  are  they  who,  when  they  hear,  receive  the  word 
with  joy.     But  they  have  no  root,  who  for  a  while  believe  ;  but  in 

14  time  of  temptation  fall  away.  That  which  fell  among  the  thorns 
are  they  who,  having  heard,  go  forth,  and  are  choked  with  cares, 
and  riclies,  and  pleasures  of  this  life,  and  bring  no  fruit  to  perfec- 

15  tion.  But  that  on  the  good  ground  are  they  who,  having  heard 
the  word,  keep  it  in  an  honest  and  good  heart,  and  bring  forth  fruit 

16  with  perseverance,  f  No  man  having  lighted  a  candle,  covereth  it 
with  a  vessel,  or  putteth  it  under  a  bed  ;  but  setteth  it  on  a  can- 

17  dlestick,  that  they  who  come  in  may  see  the  light.  %  For  there  is 
nothing  hid  that   snail  not  be  discovered,  neither  any  thing  con- 

1 8  cealed,  that  shall  not  be  known  and  come  to  light.     ^  Take  heed 
therefore,  how  ye  hear  :  for  whosoever  hath,  to  him  shall  be  given 
and  whosoever  hath  not,  from  him  shall  be  taken  away  even  what 
he  most  assuredly  hath. 

19  II  Thon  came  toward  him  his  mother  and  his  brethren,  but  could 

20  not  come  to  him  for  the  crowd.  And  it  was  told  him  by  sat",  who 
said,  Thy  mother  and  thy  brethren  stand  without,  desiring  ^  speak 

21  with  thee.  And  he  answering  said  to  them.  My  mother  and  my 
brethren  are  these  who  hear  the  word  of  God  and  do  it. 

VIII.  2.  Mary  Magdalene — Or  Mary  of  Magdala,  a  town  in  Galilee  :  probably 
the  person  mentioned  in  the  last  chapter. 

15.  Who—heep  it — Not  like  the  high-way  side  :  And  bring  forth  fruit — Nol 
like  the  thorny  ground  :    With  perseverance — Not  like  the  stony. 

16.  No  man  having  lighted  a  candle — As  if  he  had  said,  And  let  your  good  fruit 
appear  openly. 

17.  For  nothing  is  hid-  -Strive  not  to  conceal  it  at  all ;  for  you  can  conceal 
nothing  long. 

18.  The  word  commonly  translated  seemeth,  wherever  it  occurs,  does  not 
weaken,  but  greatly  strengthens  the  sense. 

♦  Matt,  xiii,  1  ;  Mark  iv,  1.  rMatt.  v,  15;  Mark  iv,  21 ;  Chap,  xi,  33.  t  Matt,  x,  26. 
Mark  iv  22 ;  Chap,  xii,  2  ^  Matt,  xiii,  12 ,  Mark  iv,  25 ;  Chap,  xix,  26  II  Matt  xu 
4«  ;  Mark  iii,  31. 


162  ST.  LUKE. 

22  *  And  on  a  certain  day  he  went  into  a  vessel  with  his  disciples  • 
and  he  said  to  them,  Let  us  go  over  to  the  other  side  of  the  lake 

"^3  And  they  put  to  sea.  And  as  they  sailed,  he  fell  asleep.  And 
there  came  down  a  storm  of  wind  on  the  lake,  and  they  were  filled 

24  with  water,  and  were  in  danger.  And  coming  to  him,  they  awoke 
him,  saying,  Master,  master,  we  perish  !  And  rising  he  rebuked 
the  wind  and  the  raging  of  the  water,  and  they  ceased,  and  rhera 

II  was  a  calm.  And  he  said  to  them.  Where  is  your  faith  ?  But  thej 
were  afraid  and  wondered,  saying  one  to  another,  What  manner  of 
man  is  this  ?  For  he  commandeth  even  the  winds  and  the  water 
and  they  obey  him. 

26  t  And  they  sailed  to  the  country  of  the  Gadarenes,  which   is 

27  over  against  Galilee.  And  as  he  went  forth  to  land,  there  met  him 
out  of  the  city,  a  certain  man  that  had  had  devils  a  long  time,  and 

«8  wore  no  clothes  neither  abode  in  a  house,  but  m  the  tombs.  But 
seeing  Jesus,  he  cried  out  and  fell  down  before  him,  and  said  with 
a  loud  voice,  What  have  I  to  do  with  thee,  Jesus,  thou  Son  of  the 

Z9  most  high  God  ?  I  beseech  thee  torment  me  not.  (For  he  had 
commanded  the  unclean  spirit  to  come  out  of  the  man :  for  many 
times  it  had  caught  him,  and  he  had  been  kept  bound  wiuh  chains 
and  fetters,  and  breaking  the  bands  asunder,  he  had  been  driven  by 

30  the  devil  into  the  deserts.)  And  Jesus  asked  him,  saying.  What 
is  thy  name  ?    And  he  said,  Legion ;    because  many  devils  had 

3 1  entered  into  him.     And  they  besought  him  that  he  would  not  com- 

32  mand  them  to  go  away  into  the  abyss.  And  there  was  a  herd 
of  many  swine  feeding  on  the  mountain :  and  they  besought  him, 
that  he  would  suffer  them  to  enter  into  them :    and  he  suffered 

33  them  Then  the  devils  going  out  of  the  man,  entered  into  the 
swine  :  and  the  herd  rushed  down  the  steep  into  the  lake,  and  were 

34  stifled.     And  they  that  fed  them,  seeing  what  was  done,  fled,  and 

35  went  and  told  it  in  the  city  and  in  the  country.  Then  they  went 
out  to  see  what  was  done,  and  came  to  Jesus,  and  found  the  man 
out  of  whom  the  devils  were  departed,  sitting  at  the  feet  of  Jesus, 

36  clothed,  and  in  his  right  mind  •  and  they  were  afraid.  They  also 
that  had  seen  it  related  to  them,  how  he  that  was  possessed  by  the 

37  devils,  was  healed.  \  Then  the  whole  multitude  of  the  country  of 
the  Gadarenes  round  about,  besought  him  to  depart  from  them  ;  for 
they  were  taken  with  great  fear,  and  he  went  into  the  vessel  and 

38  returned.  And  the  man  out  of  whom  the  devils  were  departed, 
besought  him   that  he   might  be  with  him      But  Jesus  sent  him 

39  away,  saying,  Return  home,  and  tell  how  great  things  God 
hath  done  for  thee.  And  he  went  and  published  through  the 
whole  city,  how  great  things  Jesus  had  done  for  him. 


29.  For  many  times  it  had  caught  him — Therefore  our  compassionate  Lord 
made  the  more  haste  to  cast  liim  out. 

31.  The  abyss — That  is,  the  bottomless  pit. 

32.  To  enter  into  the  sioine — Not  that  tliey  were  any  easier  in  the  swine  than 
out  of  them.  Hud  it  been  so,  they  would  not  so  soou  have  dislodged  themselves, 
by  destroying  the  herd. 

*  Matt,  viii,  23  ;  Mark  iv,  35.  t  Matt,  viii,  2S;  Murk  v,  1.  J  Matt,  ix,  1  ? 

Mark  v,  18. 


CHAPTER  IX.  163 

40  'And  when  Jesus  returned,  the  muhitude  gladly  received  him  ; 

41  for  they  were  all  waiting  for  him.  And  behold,  there  came  a  man 
named  Jairus,  and  he  was  a  ruler  of  the  synagogue ;  and  falling 
down  at  the  feet  of  Jesus,  he  besought  him  to  come  to  his  house 

12  For  he  had  an  only  daughter,  about  twelve  years  of  age,  and  she 

i3  lay  dying.     But  as  he  went,  the  multitude  thronged  him.      And  a 

woman  who  had  had  a  flux  of  blood  twelve  years,  and  had  speni 

all  her  living  upon  physicians,  neither  could  be  healed  by  an}'-, 

H   Coming  behmd  him,  touched  the  border  of  his  garment,  and  imme- 

45  diately  her  flux  of  blood  stanched.  And  Jesus  said.  Who  touched 
me  ;  when  all  denied,  Peter  and  they  that  were  with  him,  said, 
Master,  the  multitude  throng  thee,  and  press  thee,  and  sayest  thou, 

46  Who  is  it  that  touched    me  ?    And  Jesus   said.   Some   one  hath 

47  touched  me ;  for  I  know  that  virtue  is  gone  out  of  me.  And  the 
woman,  seeing  that  she  was  not  hid,  came  trembling,  and  falling 
down  before  him,  declared  to  him  before  all  the  people,  for  what 
cause  she  had  touched  him,  and  how  she  had  been  healed  imme- 

48  diately.     And  he  said  to  her.  Daughter,  take  courage  :    thy  faith 

49  hath  saved  thee ;  go  in  peace.  While  he  yet  spake,  there  cometh 
one  from  the  ruler  of  the  synagogue's,  saying  to  him.  Thy  daugh- 

50  ter  is  dead,  trouble  not  the  Master.  Jesus  hearing  it,  answered 
him,   saying.    Fear   not ;    only   believe,  and   she    shall   be    made 

51  whole.  And  coming  into  the  house,  he  suffered  none  to  go  in, 
save  Peter  and  John  and  James,  and  the  father  and  the  mother  of 

52  the  maiden.     And  all  wept  and  bewailed  her.     But  he  said,  Weep 

53  not;  she  is  not  dead;  but  sleepeth.     And   they  laughed  him  to 

54  scorn,  knowing  that  she  was  dead.     And  he  put  them  all  out,  and 

55  taking  her  by  the  hand,  called,  saying,  Maid,  arise.  And  her 
spirit  returned,  and  she  arose  straightway,  and  he  commanded  to 

56  give  her  to  eat.  And  her  parents  were  astonished  ;  but  he  charged 
them  to  tell  no  man  what  had  been  done. 

IX      t  And   calling  together  the   twelve,  he   gave   them   power   and 

2  authority  over  all  devils  and  to  cure  diseases.     And  he  sent  them 

3  to  preach  the  kingdom  of  God,  and  to  heal  the  sick.  And  said  to 
them.  Take  nothing  for  your  journey,  neither  staves,  nor  scrip, 

4  nor  bread,  nor  money :  neither  have  two  coats  apiece.     And  into 

5  whatsoever  house  ye  enter  there  abide  and  thence  depart.  And 
whosoever  will  not  receive  you,  when  ye  go  out  of  that  city  shake 
off"  the   very   dust   from  your  feet  for  a  testimony  against  them. 

6  And  they  departed,  and  went  through  the  towns  preaching  the 
Gospel,  and  healing  every  where. 

7  ij:  Now  Herod  the  tetrarch  heard  of  all  the  things  that  were  done 
S  by  him.     And  he  was  perplexed,  because  it  was  said   by  some, 

that  John  was  risen  from  the  dead  ;  and  by  some,  that  Elijah  had 
appeared :  by  others,  that  one  of  the  old  prophets  was  risen  again. 

52.  She  is  not  dea(^  but  sleepeth — Her  soul  is  not  separated  finally  from  the 
body  •  and  this  short  separation  is  rather  to  be  called  sleep  than  death. 

IX.  4.  There  abide  and  thence  depart — That  is,  stay  in  that  house  till  ye  leave 
the  city. 

7    It  was  said  by  some — And  soon  after  by  Herod  himself 

8.   That  Elijah  had  appeared — He  could  not  rise  again,  because  ho  did  not  die 

*  Mark  v.  21.         t  Matt.  x.  I  •  Mark  vi.  7  %  Matt,  xiv,  1 ,  Mark  vi,  14. 


1 64  ST.  LUKE 

9  And  HeiDd  said,  John  have  I  Deheaded  ;  but  who  is  this  of  whom 
I  hear  such  things  ?  And  he  sought  to  see  him. 

10  *  And  the  apostles  returning  told  him  whatsoever  tl   y  hm}  f7one 
And  he  took  them  and  went  aside  privately  into  the  destrt  ol  Ijcth- 

1 1  saida.  And  when  the  multitudes  knew  it,  they  followed  h  m,  and 
he  received  them,  and  spake  to  them  of  the  kingdom  of  God,  and 

2  healed  them  that  had  need  of  healing,  f  And  the  day  began  c 
decline :  and  the  twelve  coming  to  him  said,  Send  the  multitii.lc 
away,  that  they  may  go  into  the  towns  and  country  round  about 
and  lodge,  and  find  victuals  :  for  we  are  here  in  a  desert  place 
'  3  But  he  said  to  them,  Give  ye  them  to  eat.  And  they  said,  We  have 
no  more  than  five  loaves  and  two  fishes,  except  we  should  go  and 

14  buy  meat  for  all  this  people.  For  they  were  about  five  thousand 
men.     And  he  said  to  his  disciples,  Make  them  sit  down  by  fifties 

15  in  a  company.     And  they  did  so,  and  made  them  all  sit  down. 

16  Then  taking  the  five  loaves  and  the  two  fishes,  and  looking  up  to 
heaven,  he  blessed  them  and  brake,  and  gave  to  the  disciples  to  set 

17  before  the  multitude.  And  they  all  ate  and  were  satisfied,  and  there 
were  taken  up  of  fragments  that  remained  twelve  baskets. 

18  :f  And  as  he  was  praying  apart,  his  disciples  were  with  him. 
And  he  asked  them  saying,  Whom  say  the  people  that  I  am  ?  They 

19  answering  said,   John   the  Baptist;    but   some   say,   Elijah;    and 

20  others,  that  one  of  the  old  prophets  is  risen  again.     He  said  to 

21  them.  But  whom  say  ye  that  I  am  ?  Peter  answering  said,  The 
Christ  of  God.     But   he  straitly  charged  and  commanded   them, 

22  to  tell  this  to  no  man,  saying,  The  Son  of  man  must  suffer  many 
things,  and  be  rejected  of  the  elders  and  chief  priests  and  scribes, 
and  be  killed,  and  be  raised  the  third  day. 

23  And  he  said  to  all.  If  any  man  be  willing  to  come  after  me,  let 
him  deny  himself,   and  take   up  his   cross  daily,  and  follow  me. 

24  §  For  whosoever  desireth  to  save  his  life  shall  lose  it;  but  whoso- 

25  ever  shall  lose  his  life  for  my  sake,  he  shall  save  it :  For  what  is 
a  man  profited,  if  he  gain  the  whole  world,  and  lose  himself  or  be 

26  cast  away  ?  For  whosoever  shall  be  ashamed  of  me  and  of  my  words, 
of  him  shall  the  Son  of  man  be  ashamed,  when  he  shall  come  in 
his  own  glory,  and  in  his  Father's,  and  that  of  the  holy  angels. 

27  And  I  tell  you  of  a  truth  there  are  some  standing  here,  who  shall 
not  taste  of  death  till  they  see  the  kingdom  of  God. 

28  II  And  about  eight  days  after  these  sayings,  he  took  Peter  and 

29  John  and  James,  and  went  up  into  the  mountain  to  pray.  And  as 
he  prayed  the  fashion  of  his  countenance  was  altered,  and  his  rai- 

30  ment  became  white  and  glistering.     And  behold,  two  men  talked 

31  with  him,  who  were  Moses  and   Elijah,   Who  appearing  in  gloryj 

18.  Apart — From  the  multitude.  And  he  asked  them — When  he  had  done 
praying,  during  which  they  probably  stayed  at  a  distance. 

22.  Sayhig—Ye  must  prepare  for  a  scene  far  different  from  this. 

23.  Let  him  deny  himself,  and  take  up  his  cross — The  necessity  of  this  duty  has 
been  shown  in  many  places  :  the  extent  of  it  is  specified  liere,  daily — Tlui-efore 
that  day  is  lost  wherein  no  cross  is  taken  up. 

31.  In  glory — Like  Christ  with  whom  they  talked. 

»  Mark  VI.  30.       f  Matt,  xiv,  15  ;  Mark  vi,  35  ;  .John  vi,  3.       J  Matt,  xiv,  13  ;  Marknii,27 
^Matt.  xTi,  25:  Mark  viii,  35;  John  xii,  25.       II  Matt,  xvii,  1  ;  Mark  ix.  2. 


CHAPTER  IX  165 

spak)  of  his  decease,  which  he  was  about  to  accomplish  at  Jeru- 

i2  salem.     But  Peter  and   those  with   him  were  weighed  down  with 

sleep ;  and   awaking  they  saw  his  glory,  and   the   two   men  that 

33  stood  with  him.  And  just  as  they  were  parting  from  him,  Peter 
said  to  Jesus,  Master,  it  is  good  for  us  to  be  here  :  and  let  us  riake 
three  tentSj  one  for  thee,  and  one  for  Moses,  and  one  for   Elijah, 

34  not  knowing  what  he  said.  While  he  spake  thus,  a  cloud  came 
and  overshadowed  them,  and  they  feared  while  they  entered  into 

35  the  cloud.     And  there  came  a  voice  out  of  the  cloud,  saying,  This 
35  is  my  beloved  Son  ;  hear  ye  him.     And  when  the  voice  was  pas< 

Jesus  was  found  alone  :   and  they  held  their  peace,  and  told  no  mai 
in  those  days  any  of  those  things  which  they  had  seen. 

37  *  And  the   next  day,  as  they  came  down  from  the  mountain,  a 

38  great  multitude  met  him.  And  behold,  a  man  from  the  multitude 
cried  aloud,  saying.  Master,  I  beseech  thee,  look  upon  my  son  ;  for 

39  he  is  my  only  child.  And  lo,  a  spirit  taketh  him,  and  he  suddenly 
crieth  out,  and  it  teareth  him  that  he  foameth,  and  bruising  him 

40  hardly  departeth  from  him.  And  I  besought  thy  disciples  to  cast 

41  him  out,  and  they  could  not.  And  Jesus  answering,  said,  O  faith- 
less and  perverse   generation,  how  long  shall  I   be  with  you  and 

42  suffer  you  ?  Bring  thy  son  hither.  And  as  he  was  yet  coming,  the 
devil  threw  him  down  and  tore  him :  and  Jesus  rebuked  the  un 
clean  spirit,  healed  the  child,  and  delivered  him  again  to  his  father. 

43  And  they  were  all  amazed  at  the  mighty  power  of  God.  And 
while  they  all  wondered  at  all  things  which  Jesus  did,  he  said  to 

44  his  disciples.  Let  these  sayings  sink  down  into  your  ears  ;  ^for  the 

45  Son  of  man  shall  be  delivered  into  the  hands  of  men.  But  they 
understood  not  this  saying,  and  it  was  hid  from  them,  so  that  they 

46  perceived  it  not ;  and  they  feared  to  ask  him  of  this  saying.  And 
there  arose  a  reasoning  among  them,  which  of  them  was  the  great- 

47  est  ?    X  ^"^^   Jesus   seeing  the   reasoning  of   their  heart,  took   a 

48  little  child,  and  set  him  by  him.  And  said  to  them.  Whosoever 
shall  receive  this  child,  in  my  name,  receiveth  me  ;  and  whoso- 
ever shall  receive  me,  receiveth  him  that  sent  me  :    for  he  that  is 

49  least  among  you  all,  the  same  shall  be  great.  ^  And  John  answer- 
ing, said.  Master,  we  saw  one  casting  out  devils  in  thy  name,  and 

50  we  forbad  him  ;  because  he  foUovveth  not  us.  And  Jesus  said  to 
him,  Forbid  him  not,  for  he  that  is  not  against  you  is  for  you. 

51  And  when  the  days  were  fulfilled,  that  he  should  be  received 

32.  They  saw  his  glory — The  very  same  expression  in  which  it  is  described  by 
St.  John,  chap,  i,  14;  and  by  St.  Peter,  2  Pet.  i,  16. 

34,  A  cloud  came  and  overshadowed  them  all.  And  they,  the  apostles,  feared, 
jiJiih  they  (Moses  and  Elijah)  entered  into  the  cloud,  which  took  them  away. 

14.  Let  these  sayings  sink  down  into  your  ears — That  is,  consider  them  deeply. 
(ii  joy  remember  the  cross.  So  wisely  does  our  Lord  balance  praise  with 
s.ifterings. 

46.  And  there  arose  a  reasoning  among  them — This  kind  of  reasoning  alwayr 
arose  at  the  most  improper  times  that  could  be  imagined. 

48.  And  said  to  them— If  ye  would  be  truly  great,  humble  yourselves  to  thu 
meanest  offices.     He  that  is  least  in  his  own  eyes  shall  be  great  indeed. 

51.   The  days  are  fulfilled  that  he  should  be  received  up — That  is,  the  time  of 

*  Matt   xvii,  14  ;  Mark  ix,  14.         f  Matt,  xvii,  22  ;  Mark  ix,  20.         t  Matt,  xviii,  2  ■ 
Mark  ix,  37  (J  Mark  ix,  38 


166  ST.  LUKE 

52  up,  he  steadfastly  set  his  face  to  go  lo  Jerusalem.  And  sent  mes- 
sengers before  his  face,  and  they  went  and  entered  into  a  village 

53  of  the  Samaritans,  to  make  ready  for  him.  But  they  did  not  re 
ceive  him,  because  his  face  was  as  though  he  would  go  to  Jerusa- 

54  lem.  And  his  disciples  James  and  John  seeing  it,  said,  Lord,  will 
thou  that  we  bid  fire  come  from  heaven  and  consume  them,  even  as 

55  Elijah  did  ?     But  he  turning,  rebuked  them,  and  said,  Ye  know  not 

56  what  manner  of  spirit  ye  are  of:  For  the  Son  of  man  is  not  come 
to  destroy  men's  lives,  but  to  save  them.  And  they  went  to  another 
X  dlage. 

57  *  And  as  they  went  in  the  way,  one  said  to  him.  Lord,  I  will 

58  follow  thee  whithersoever  thou  goest.  But  Jesus  said  to  him,  The 
foxes  have  holes,  and  the  birds  of  the  air  have  nests :  but  the  Son 

59  of  man  hath  not  where  to  lay  his  head.  And  he  said  to  another. 
Follow  me.     But  he  said.  Lord,  suffer  me  first  to  go  and  bury  my 

60  father.     Jesus  said  to  him,  Let  the  dead  bury  their  dead,  but  go 

61  thou  and  preach  the  kingdom  of  God.  And  another  also  said, 
Lord,  I  will  follow  thee ;  but  suffer  me  first  to  bid  them  farewell 

62  that  are  in  my  house.  Jesus  said  to  him,  No  man  having  put  his 
hand  to  the  plough,  and  looking  back,  is  fit  for  the  kingdom  of 
God. 

X.  After  these  things  the  Lord  appointed  other  seventy  also,  and 
sent  them  two  by  two  before  his  face  into  every  city  and  place, 

2  whither  he  himself  intended  to  come.  And  he  said  to  them,  ^  The 
harvest  truly  is  plenteous,  but  the  labourers  are  few :  pray  ye 
therefore  the  Lord  of  the  harvest,  that  he  would  thrust  forth  la- 

3  bourers  into  his  harvest.     X  Go :  behold  I  send  you  forth  as  lambs 

4  in  the  midst  of  wolves.     Carry  not  purse,  or  scrip,  or  shoes,  and 

5  salute  no  man  by  the  way.     And  into  whatsoever  house  ye  enter, 

his  passion  was  now  at  hand.  St.  Luke  looks  through  this,  to  the  glory  which 
was  to  follow.  He  steadfastly  set  his  face — Without  fear  of  his  enemies,  or 
shame  of  the  cross,  Heb.  xii,  2. 

52.  He  sent  messengers  to  make  ready — A  lodging  and  needful  entertainment  for 
hira  and  those  with  him. 

53.  His  face  was  as  though  he  would  go  to  Jerusalem — It  plainly  appeared,  ha 
was  going  to  worship  at  the  temple,  and  thereby,  in  effect,  to  condemn  the  Sama 
ritan  worship  at  Mount  Gerizim. 

54.  As  Elisha  did — At  or  near  this  very  place,  which  might  put  it  into  the 
minds  of  the  apostles  to  make  the  motion  now,  rather  than  at  any  other  time  or 
place,  where  Christ  had  received  the  like  affront. 

55.  Ye  know  not  what  manner  of  spirit — The  spirit  of  Christianity  is.  It  is 
not  a  spirit  of  wrath  and  vengeance,  but  of  peace,  and  gentleness,  and  love. 

58.  But  Jesus  said  to  him — First  understand  the  terms  :  consider  on  what  con- 
ditions  thou  art  to  follow  me. 

61.  Suffer  me  first  to  bid  them  farewell  that  are  in  my  house — As  Elisha  did 
afler  Elijah  had  called  him  from  the  plough,  1  Kings  xix,  19 ;  to  which  our 
Lord's  answer  seems  to  allude. 

62.  la  fit  for  the  kingdom  of  God — Either  to  propagate  or  to  receive  it. 

X.  2.  Pray  ye  the  Lord  of  the  harvest,  that  he  would  thrust  Jorth  labourers — 
For  God  alone  can  do  this :  he  alone  can  qualify  and  commission  men  foi 
this  work. 

4.  Salute  no  man  by  the  way — The  salutations  usual  among  the  Jews  took  up 
much  time.  But  these  had  so  much  work  to  do  in  so  short  a  space,  that  the« 
nad  not  a  moment  to  spare. 

♦  Matt,  viii,  19.        t  Matt  ix,  37.        |  Matt,  x,  16 


CHAPTER  X.  167 

6  firsi  say,  Peace  be  to  this  house.  And  if  a  sen  of  peace  be  there 
your  peace   shall  rest  upon  it :  if  not,  it  shall  turn  to  you  again 

■^  *  And  remain  in  the  same  house  eating  and  drinking  such  thmgs 
as  they  have  ;    for  the  labourer  is  worthy  of  his   hire  :    remove 

8  not  from  house  to  house.  And  into  whatsoever  city  ye  enter, 
and  they  receive  you,  eat  such  things  as  are  set  before  you. — 

9  And  heal  the  sick  that  are  therein,  and  say  to  them.  The  kingdom 
10  of  God  is  come  nigh  to  you.  But  into  whatsoever  city  ye  efilev 
1  1    and  they  receive  you  not,  going  out  into  the  street  of  it,  say,  Even 

the  dust  of  your  city  which  cleaveth  to  our  feet  do   we  wipe  off 

against  you  ;  yet  know  this  that  the  kingdom  of  God  is  at  hand. 

i2  I  say  to  you  it  shall  be  more  tolerable  for  Sodom  in  that  day  than 

13  for  that  city,  j"  Wo  to  thee,  Chorazin,  wo  to  thee,  Bethsaida  ;  for 
if  the  mighty  works  which  have  been  done  in  you,  had  been  done 
in  Tyre  and  Sidon,  they  would  have  repented  long  ago,  sitting  in 

14  sackcloth  and  ashes.     But  it  shall  be  more  tolerable  for  Tyre  and 

15  Sidon  in  the  judgment  than  for  you.     And  thou  Capernaum,  which 

16  hast  been  exalted  to  heaven,  shalt  be  thrust  down  to  hell.  |  He  that 
heareth  you,  heareth  me  ;  and  he  that  rejecteth  you,  rejecteth  me  ; 

17  and  he  that  rejecteth  me,  rejecteth  him  that  sent  me.  And  the  se- 
venty returned  with  joy,  saying,  Lord,  even  the  devils  are  subject  to 

1 8  us  through  thy  name.     And  he  said  to  them,  I  beheld  Satan  falling 

1 9  as  lightning  from  heaven.  Behold,  I  give  you  power  to  tread  on 
serpents  and  scorpions,  and  over  all  the  power  of  the  enemy,  and 

20  nothing  shall  in  any  wise  hurt  you.  Yet  in  this  rejoice  not,  that 
the  spirits  are  subject  to  you ;  but  rather  rejoice,  that  your  names 

2 J  are  written  in  heaven.  §  In  that  hour  Jesus  rejoiced  in  spirit  and 
said,  I  thank  thee,  O  Father,  Lord  of  heaven  and  earth,  that  thou 
hast  hid  these  things  from  the  wise  and  prudent,  and  hast  revealel 
them  to  babes  ;  even  so.  Father,  for  so  it  seemeth  good  in  thy  sight. 

22  All  things  are  delivered  to  me  of  my  Father ;  and  no  one  know- 
eth  who  the  Son  is,  but  the  Father,  and  who  the  Father  is,  but  the 

23  Son,  and  he  to  whom  the  Son  is  pleased  to  reveal  him.     \\  And 

6.  A  son  of  peace — That  is,  one  worthy  of  it. 

11     The  kingdom  of  God  is  at  hand — Though  ye  will  not  receive  it. 

13  Wo  to  thee,  Chorazin — The  same  declaration  Christ  had  made  some  time 
before.  By  repeating  it  now,  he  warns  the  seventy  not  to  lose  time  by  going  to 
those  cities. 

18  /  beheld  Satan — That  is,  when  ye  went  forth,  I  saw  the  kingdom  of  Satan, 
which  was  highly  exalted,  swiftly  and  suddenly  cast  down. 

19.  /  gitt  you  power — That  is,  I  continue  it  to  you :  and  nothing  shall  hurt 
you — Neither  the  power,  nor  the  subtilty  of  Satan. 

20.  Rejoice  not  so  much  that  the  devils  are  subject  to  you,  as  that  your  names 
ure  written  in  heaven — Reader,  so  is  thine,  if  thou  art  a  true  believer.  God  grant 
it  may  never  be  blotted  out ! 

21.  Lord  of  heaven  and  earth — In  both  of  which  thy  kingdom  stands,  and  that 
jf  Satan  is  destroyed.  That  thou  hast  hid  these  things — He  rejoiced  not  in  the 
destruction  of  the  wise  and  prudent,  but  in  the  display  of  the  riches  of  God's 
grace  to  others,  in  such  a  manner  as  reserves  to  Him  the  entire  glory  of  our 
salvation,  and  hides  pride  from  man. 

2RJ.  Who  the  Son  is — Essentially  one  with  the  Father :  tohs  the  Father  ie— 
How  greai,  how  wise,  how  good  ! 

•  Matt  X,  11  t  Matt,  xi,  21.        X  Matt.  x.  40 ;  John  xiu,  20.        ^  M  n  xi,  ?^ 

II  Matt,  ziii,  16 


1 68  ST.  LUKE 

turning  to  the  disciples  apart,  he  said,  Blessed  are  the  eyes  winch 

lA   see  the  things  that  je  see.     For  I  tell  you,  many  prophets  and 

kings  have  desired  to  see  the  things  which  ye  see,  and  have  not 

seen  them,  and  to  hear  the  things  which  ye  hear,  and  have  aot 

heard  them. 

2o      *  And  behold,  a  certain  scribe  stood  up,  and  tryhig  him,  said 

26  Master,  what  shall  I  do  to  inherit  eternal  life  ?     He  said  to  \  lim, 

2?   What  is  written  in  the  law  ■?     How  readest  thou  ?     And  he  an 

swering,  said,  f  Thou  shalt  love  the  Lord  thy  God  with  all  thy 

heart,  and  with  all  thy  soul,  and  with  all  thy  strength,  and  with  all 

28  thy  mind ;  and  thy  neighbour  as  thyself.     And  he  said  to  him, 

29  Thou  hast  answered  right :  :j:  this  do  and  thou  shalt  live.     But  he 
willing  to  justify  himself,  said  to  Jesus,  And  who  is  my  neighbour  ? 

30  And  Jesus  answering,  said,  A  certain  man  went  down  from  Jerusa- 
lem to  Jericho,  and  fell  among  robbers,  who  having  stripped  and 

31  wounded  him,  departed,  leaving  him  half  dead.     And  it  came  to 
pass  that  a  certain  priest  came  down  that  way,  and  seeing  him. 

32  passed  by  on  the  other  side.     And  likewise  a  Levite,  when  he  was 

33  ai  the  place,  came  and  looked,  and  passed  by  on  the  other  side.    But 
a  certain  Samaritan  journeying,  came  where  he  was,  and  seeing  him, 

34  was  moved  with  tender  compassion,  And  going  to  him,  bound  up 

27.  Thou  shalt  love  the  Lord  thy  God — That  is,  thou  shalt  unite  all  the  faculties 
of  thy  soul  to  render  him  the  most  intelligent  and  sincere,  the  most  affectionate 
and  resolute  service.  We  may  safely  rest  in  this  general  sense  of  these  impor- 
tant  words,  if  we  aro  not  able  to  fix  the  particular  meaning  of  every  single  word. 
If  we  desire  to  do  this,  perhaps  the  heart,  which  is  a  general  expression,  may  be 
explained  by  the  throe  following,  With  all  thy  soul,  with  the  warmest  affection, 
with  all  thy  strength,  the  most  vigorous  efforts  of  thy  will,  and  with  all  thy  mind 
or  understanding,  in  the  most  wise  and  reasonable  manner  thou  canst;  thy  under, 
standing  guiding  thy  will  and  affections. 

28.  Thou  hast  answered  right;  this  do,  and  thou  shalt  live — Here  is  no  irony, 
but  a  deep  and  weighty  truth.  He,  and  he  alone,  shall  live  for  ever,  who  thus 
loves  God  and  his  neighbour  in  the  present  life. 

29.  To  justify  himself — That  is,  to  show  he  had  done  this. 

30.  From  Jerusalem  to  Jericho — The  road  from  Jerusalem  to  Jericho  (about 
eighteen  miles  from  it)  lay  through  desert  and  rocky  places  :  so  many  robberies 
and  murders  were  committed  therein,  that  it  was  called  the  bloody  ivay.  Jericho  was 
situated  in  the  valley  :  hence  the  phrase  of  going  down  to  it.  About  twelve  thou- 
sand  priests  and  Levites  dwelt  there,  who  all  attended  the  service  of  the  temple. 

31.  The  common  translation  is,  by  chance — Which  is  full  of  gross  improprie. 
ties.  For  if  we  speak  strictly,  there  is  no  such  thing  in  the  universe  as  either 
chance  or  fortune.  A  certain  priest  came  down  that  way,  and  passed  by  on  the 
ather  side — And  both  he  and  the  Levite  no  doubt  could  find  an  excuse  for  pass- 
ing over  on  the  other  side,  and  might  perhaps  gravely  thank  God  for  their  own 
deliverance,  while  they  left  their  brother  bleeding  to  death.  Is  it  not  an  emblem 
of  many  living  characters,  perhaps  of  some  who  bear  the  sacred  office?  O  house 
of  Levi  and  of  Aaron,  is  not  the  day  coming,  when  the  virtues  of  heathens  and 
Samaritans  will  rise  up  in  judgment  against  you  ? 

33.  But  a  certain  Samaritan  came  where  he  was — It  was  admirably  well 
judged  to  represent  the  distress  on  the  side  of  the  Jew,  and  the  mercy  on  that  of 
the  Samaritan.  For  the  case  being  thus  proposed,  self  interest  would  make  the 
very  scribe  sensible,  how  amiable  such  a  conduct  was,  and  would  lay  him  open 
to  our  Lord's  inference.  Had  it  been  put  the  other  way,  prejudice  might  more 
easily  have  interposed,  before  the  heart  could  have  been  affected. 

34.  Pouring  in  oil  and  wine — Which  when  well  beaten  together  are  one  of  the 
best  balsams  that  can  be  applied  to  a  fresh  wound. 

*  Matt,  xxii,  35 ;  Mark  xii,  28  t  Deal,  vi,  5  ;  Lev  xix,  18         t  Lev  xviii,  5. 


CHAPTER  XI.  169 

his  wounds,  pouring  m  oil  and  wine,  and  setting  him  on  his  own 
.-55  beast,  brought  him  to  an  inn,  and  took  care  of  him.     And  on  tlie 

morrow  departing,  he  took  out  two  pieces  of  money,  and  gave  them 

to  the   host,  and  said  to  him,  Take  care  of  him  ;  and  whatsoever 
36  thou  spendest  more,  as  I  come  back  I  will  repay  thee.     Which  now 

of  these  t^^ree,  thinkest  thou,  was  the  neighbour  to  him  that  fell 
.)7  among   hr  i-obbers  ?     And  he  said,  He  that  showed  mercy  on  him 

Then  said  Jesus  to  him,  Go  and  do  thou  in  like  manner 
35       And  as  they  went,  he  entered  into  a  certain  village,  and  a  cer 

39  tain  woman  named  Martha  received  him  into  her  house.     And  she 
had  a  sister  called  Mary,  who  also  sitting  at  the  feet  of  Jesus,  heard 

40  his  discourse.     But  Martha  was  encumbered  with  much  serving, 
and  coming  to  him  she  said.  Lord,  dost  thou  not  care,  that  my  sis- 

4  1   ter  hath  left  me  to  serve  alone  ?     Bid  her  therefore  help  me.     But 

Jesus  answering,  said  to  her,  Martha,  Martha !     Thou  art  careful 
42  and  hurried  about   many   things :  But  one  thing  is  needful ;  and ' 

Mary  hath  chosen  the   good  part,  which  shall  not  be  taken  from 

her. 
XI.     And  as.  he  was  praying  in  a  certain  place,  when  he  ceased,  one 

of  his  disciples  said  to  him,  Lord,  teach  us  to  pray,  as  John  also 
2  taught  his  disciples.     *  And  he  said  to  them,  when  ye  pray,  say, 

36.  Which  of  these  was  the  neighbour  to  him  that  fell  among  the  robbers — 
Which  acted  the  part  of  a  neighbour  ? 

37.  And  he  said,  He  that  showed  mercy  on  him — He  could  not  for  shame  say 
otlierwise,  though  he  thereby  condemned  himself  and  overthrew  his  own  false 
notion  of  the  neighbour  to  whom  our  love  is  due.  Go  and  do  thou  in  like  manner 
— Let  us  go  and  do  likewise,  regarding  every  man  as  our  neighbour  who  needs 
our  assistance.  Let  us  renounce  that  bigotry  and  party  zeal  which  would  con- 
tract our  hearts  into  an  int>ensibility  for  all  the  human  race,  but  a  small  number 
whose  sentunents  and  practices  are  so  much  our  own,  that  our  love  to  them  is 
but  self  love  reflected.  With  an  honest  openness  of  mind  let  us  always  remem- 
ber  that  kindred  between  man  and  man,  and  cultivate  that  happy  instinct 
whereby,  in  the  original  constitution  of  our  nature,  God  has  strongly  bound  us  to 
each  other. 

40.  Martha  was  encumbered — The  Greek  word  properly  signifies  to  be  drawn 
different  ways  at  the  same  time,  and  admirably  expresses  the  situation  of  a  mind, 
surrounded  (as  Martha's  then  was)  with  so  many  objects  of  care,  that  it  hardly 
knows  which  to  attend  to  first. 

4L  Martha,  Martha.' — There  is  a  peculiar  spirit  and  tenderness  in  the  rape- 
•ition  of  tlie  word  :  thou  art  careful,  inwardly,  and  hurried,  outwardly. 

42.  Mary  hath  chosen  the  good  part — To  save  her  soul.     Reader,  hast  thou  ? 

XL  L  Lord,  teach  us  to  pray,  as  John  also  taught  his  disciples — The  Jewish 
masters  used  to  give  their  followers  some  short  form  of  pr;iyer,  as  a  peculiar  badge 
of  their  relation  to  them.  This  it  is  probable  John  the  Baptist  had  done.  And 
in  this  sense  it  seems  to  be  that  the  disciples  now  asked  Jesus,  to  teach  them  to 
pray.  Accordingly  he  here  repeats  that  form,  which  he  had  before  given  them 
In  his  sermon  on  the  mount,  and  lilu!wise  enlarges  on  the  same  head,  though  still 
speaking  the  same  things  in  substance.  And  this  prayer  uttered  from  the  heart, 
ind  in  its  true  and  full  meaning,  is  indeed  the  badge  of  a  real  Christian  :  for  ie 
lot  he  such  whose  first  and  most  ardent  desire  is  the  glory  of  God,  and  the  hap. 
piness  of  man  by  tlie  coming  of  his  kingdom?  Who  asks  for  no  more  of  thia 
world  than  his  daily  bread,  longing  meantime  for  the  bread  that  came  down  from 
heaven  ?  And  whose  only  desires  for  himself  are  forgiveness  of  sins,  (as  he 
heartily  forgives  others,)  and  sanctification. 

2.  When  ye  pray,  say — And  what  he  said  to  them  is  undoubtedly  said  to  ue 
ilso.  We  are  therefore  here  directed,  not  only  to  imitate  this  in  all  our  prayers, 
but  to  use  this  very  form  of  prayer. 

♦  Matt.  VI.  9 


70  ST.  LUKE. 

'i  Our  Father  who  art  in  heaven,  hallowed  be  thy  name.  li*hy 
kingdom   come :   thy  will  be  done   as  in  heaven,  so  on  earth. — 

4  Give  us  (fey  by  day  our  daily  bread.  And  forgive  us  our  sins  ;  foi 
we  also  forgive  every  one  that  is  indebted  to  us.     And  lead  us  nol 

5  into  temptation,  but  deliver  us  from  evil.  And  he  saith  to  them, 
Which  of  you  shall  have  a  friend,  and  shall  go  to  him  at  midr  ght 

6  and  say  to  him,  Friend,  lend  me  three  loaves  :  For  a  friend  of  mine 
on  his  journey  is  come  to  me,  and   I  have  nothing  to  set  before 

7  him :   And  he  from  within  shall  answer.  Trouble  me  not  :  the  ioo' 

8  is  now  shut,  and  my  children  are  with  me  in  bed :  I  cannot  rise 
and  give  thee  ?  I  tell  you,  though  he  will  not  rise  and  give  him 
because  he  is  his  friend,  yet  because  of  his  importunity,  he  will 

9  rise  and  give  him  as  many  as  he  needeth.  *  And  I  say  to  you, 
Ask  and  it  shall  be  given  you,  seek  and  ye  shall  find,  knock  and 

10  it  sliall  be  opened  to  you.  For  every  one  that  asketh  receiveth, 
and  he  that  seeketh  findeth,  and  to  him  that  knocketh  it  shall  be 

1 1  opened.     If  a  son  shall  ask  bread  of  any  of  you  that  is  a  father, 

12  will  he  give  him  a  stone  ?  Or  if  he  ask  a  fish,  will  he  for  a  fish 
give  him  a  serpent  1  Or  if  he  shall  ask  an  egg,  will  he  give  him  a 

13  scorpion?  If  ye  then  being  evil  know  how  to  give  good  gifts  to 
your  children,  how  much  more  will  i/our  heavenly  Father  give  the 
Holy  Spirit  to  them  that  ask  him  ? 

14  t  And  he  was  casting  out  a  devil,  and  it  was  dumb:  and  when 
the  devil  was  gone  out,  the  dumb  spake,  and  the  multitude  wonder- 

15  ed.     I  But  some  of  them  said.  He  casteth  out  devils  by  Beelzebub 

16  the  prince  of  the  devils  :   ^  And  others  tempting  him,  sought  of  him 

17  a  sign  from  heaven.  But  he  knowing  their  thoughts,  said  to  them, 
Every  kingdom  divided  against  itself  is  brought  to  desolation,  and 

18  a  house  divided  against  a  house  falleth.  If  Satan  then  be  divided 
against  himself,  how  shall  his  kingdom  stand  ?     Because   ye  say 

19  that  I  cast  out  devils  by  Beelzebub.  And  if  I  cast  out  devils  by 
Beelzebub,  by  whom  do  your  sons  cast  them  out  ?    Therefore  they 

20  shall  be  your  judges.     But  if  I  cast  out  devils  by  the  finger  of 


4.  Forgive  us ;  for  we  forgive  them — Not  once,  but  continually.  This  does 
not  denote  the  meritorious  cause  of  our  pardon  ;  but  the  removal  of  that  hinder. 
ince  which  otherwise  would  render  it  impossible. 

5.  At  midnight — The  most  unseasonable  time  :  but  no  time  is  unseasonable 
with  God,  either  for  hearing  or  answering  prayer. 

13.  How  much  more  shall  your  heavenly  Father — How  beautiful  is  the  grada. 
tion  !  A  friend  :  a  father  :  God  !  Give  the  Holy  Spirit — The  best  of  gifts,  and  that 
which  includes  every  good  gift. 

14.  It  was  dumb — That  is,  it  made  the  man  so. 

15.  But  some  said.  He  casteth  out  devils  by  Beelzebub — These  he  answers,  ver. 
17.  Others,  to  try  whether  it  were  so  or  no,  sought  a  sign  from  heaven.  These 
he  raproves  in  the  29th  and  following  verses.  Beelzebub  signifies  the  lord  of 
flits  a  title  which  the  heathens  gave  to  Jupiter,  whom  they  accounted  the  chief 
of  their  gods,  and  yet  supposed  him  to  be  employed  in  driving  away  flies  from 
their  temple  and  sacrifices.  The  Philistines  worshipped  a  deity  under  this  name, 
as  the  god  of  Ekron  :  from  hence  tlie  Jews  took  the  name,  and  applied  it  to  the 
chief  of  the  devils. 

17.  A  house — That  is,  a  family. 

20.  If  I  cast  out  devils  by  the  finger  of  God — That  is,  by  a  power  .Tianifestlj 
Divine.     Perhaos  the  expression  intimates  farther,  that  it  was  done  without  any 

*  Matt   ..i  7         *  Matl   xu.  22  t  Mark  in.  22  Q  Matt   xn.  38 


CHAPTER  XI.  17 

21  God,  then  the  kingdom  of  God  is  come  upon  you.     While  the 

22  strong  one  armed  guardeth  his  palace,  his  goods  are  in  peace,  Bui 
when  he  that  is  stronger  than  him  cometh  upon  him  and  over- 
cometh  him,  he  taketh  from  him  his  complete  armour  wherein  he 

23  trusted  and  divideth  his  spoils.     He  that  is  not  with  me  is  against 
2 1  me,  and  he  l[iat  gathereth  not  with  me  scattereth.     When  the  un- 
clean spirit  is  gone  out  of  a  man,  he  walketh  through  dry  places, 
seeking  rest ;  and  finding  none,  he  saith,  I  will  return  to  my  house 

25  whence  I  came  out.    And  coming  he  findeth  it  swept  and  garnished. 

26  Then  goeth  he  and  taketh  to  him  seven  other  spirits  more  wicked 
than  himself;  and  entering  in  they  dwell  there  ;  and  the  last  state 
of  that  man  becometh  worse  than  the  first. 

27  As  he  spake  these  things,  a  certain  woman  lifting  up  her  voice 
out  of  the  multitude  said  to  him.  Blessed  is  the  womb  that  bare 

28  thee,  and  the  paps  which  thou  hast  sucked  !  But  he  said,  Yea, 
rather  blessed  are  they  that  hear  the  word  of  God  and  keep  it. 

29  And  the  multitudes  being  gathered  thick  together,  he  said,  This 
is  an  evil  generation  :   it  seeketh  a  sign  ;  but  no  sign  shall  be  given 

30  it,  save  the  sign  of  Jonah.    For  as  Jonah  was  a  sign  to  the  Ninevites, 

31  so  shall  also  the  Son  of  man  be  to  this  generation.  The  queen  of 
the  south  shaK  rise  up  in  the  judgment  with  the  men  of  this  gene- 
ration and  condemn  them  ;  for  she  came  from  the  utmost  parts  of 
the  earth  to  hear  the  wisdom  of  Solomon  ;  and  behold,  a  greater 

32  than  Solomon  is  here.  The  Ninevites  shall  rise  up  in  judgment 
with  this  generation  and  condemn  it ;  for  they  repented  at  the 
preaching  of  Jonah ;  and  behold,  a  greater  than  Jonah  is  here. 

33  *  No  man  having  lighted  a  candle,  putteth  it  in  a  secret  place, 
neither  under  a  bushel,  but  on  a  candlestick,  that  they  who  come 

labour :  then  the  kingdom  of  God  is  come  upon  you — Unawares,  unexpected :  so 
the  Greek  word  implies, 

21.  The  strong  one  armed — The  devil,  strong  in  himself,  and  armed  with  the 
pride,  obstinacy,  and  security  of  him  in  whom  he  dwells. 

26  The  last  state  of  that  7nan  becometh  worse  than  the  first — Whoever  reads 
the  sad  account  Josephus  gives  of  the  temple  and  conduct  of  the  Jews,  after  the 
ascension  of  Christ  and  before  their  final  destruction  by  the  Romans,  must  ac. 
knowledge  that  no  emblem  could  have  been  more  proper  to  describe  them. 
Their  characters  were  the  vilest  that  can  be  conceived,  and  they  pressed  on  to 
their  own  ruin,  as  if  they  had  been  possessed  by  legions  of  devils,  and  wrought 
up  to  the  last  degree  of  madness.  But  this  also  is  fulfilled  in  all  who  totally  and 
finally  apostatize  from  true  faith. 

27.  Blessed  is  the  womb  that  bare  thee,  and  the  paps  which  thou  hast  sucked .' — 
How  natural  was  the  thought  for  a  woman  !  And  how  gently  does  our  Lord  re- 
prove  her ! 

28.  Yea,  rather  blessed  are  they  that  hear  the  word  of  God  and  keep  it — For  if 
even  she  that  bare  him  had  not  done  this,  she  would  have  forfeited  all  her  iless^ 
edness. 

29.  It  seeketh — The  original  word  implies  seeking  more,  or  over  and  above 
■what  one  has  already. 

32.  Theij  repented  at  the  preaching  of  Jonah — But  it  was  only  for  a  season. 
Afterward  they  relapsed  into  wickedness,  till  (after  about  forty  years)  they  were 
destroyed.  It  is  remarkable,  that  in  this  also  the  comparison  held.  God  re- 
prieved the  Jews  for  about  forty  years ;  but  they  still  advanced  in  wickedness, 
till  having  filled  up  their  measure,  they  were  destroyed  with  an  utter  destruction 

33.  The  meanii^  is,  God  gives  you  this  Gospel  light,  that  you  may  repenu 

♦  Matt  V,  15  ;  Mark  iv.  21  ;  Chap   viii,  16. 


172  ST.  LUKE. 

34  in  may  sie  the  light.     *  The  eye  is  me  lamp  of  the  body ;  there 
fore  when  thine  eye  is  single,  thy  whole  body  is  full  of  light,  bu* 

35  when  thine  eye  is  ev'l,  thy  body  also  is  full  of  darkness.     Take 

36  heed  therefore,  lest  the  light  that  is  in  thee  be  darkness.  If  then 
thy  whole  body  he  full  of  light,  not  having  any  part  dark,  the  whole 
shall  be  as  full  of  light,  as  when  a  lamp  enlighteneth  ±iee  with  ilfl 
bright  shining 

37  And  as  he  spake,  a  certain   Pharisee   asked  him  to  dine  with 

38  h!ni  And  he  went  in  and  sat  down  to  table.  Bui  the  Pharisee 
seeing  it,  marvelled  that  he  had   not  first  washed  himself  before 

39  dinner.  And  the  Lord  said  to  him,  f  Now  ye  Pharisees  cleanse 
the  outside  of  the  cup  and  dish  :  but  your  inward  part  is  full  of 

40  rapine  and  wickedness.     Ye  unthinking  men,  did  not  he  that  made 

41  the  outside  make  the  inside  also  ?     But  give  what  is  in  them  in 

42  alms,  and  behold  all  things  are  clean  to  you.  But  wo  to  you,  Pha- 
risees ;  for  ye  tithe  mint  and  rue  and  all  herbs,  and  pass  by  justice 
and  the  love  of  God  :  these  ought  ye  to  have  done,  and  not  to  leave 

43  the  other  undone.     Wo  to  you,  Pharisees ;  for  ye  love  the  upper- 

44  most  seats  in  the  synagogues,  and  salutations  in  the  markets.  Wo 
to  you ;  for  ye  are  as  graves  which  appear  not,  and  men  that  walk 

45  over  them  are  not  aware.     And  one  of  the  lawyers  answering  said 

46  to  him.  Master,  thus  saying  thou  reproachest  us  also.  And  he  said, 
Wo  to  you  lawyers  also  ;  for  ye  load  men  with  burthens  grievous  to 
be  borne,  and  ye  yourselves  touch  not  the  burthens  with  one  of  your 

47  fingers.     Wo  to  you ;  for  ye  build  the  sepulchres  of  the  prophets, 

48  and  your  fathers  killed  them.  Truly  ye  bare  witness  that  ye  ap- 
prove the  deeds  of  your  fathers  ;  for  whom  they  killed,  ye  build 

Let  your  eye  be  singly  fixed  on  him,  aim  only  at  pleasing  God  ;  and  while  you 
do  this,  your  whole  soul  will  be  full  of  wisdom,  holiness,  and  happiness. 

34.  But  when  thine  eye  is  evil — When  thou  aimest  at  any  thing  else,  thou  wilt 
be  full  of  folly,  sin,  and  misery.     On  the  contrary, 

36.  If  thy  whole  body  be  full  of  light — If  thou  art  filled  with  holy  wisdom,  hav. 
mg  no  part  dark,  giving  way  to  no  sin  or  folly,  then  that  heavenly  principle 
will,  like  the  clear  flame  of  a  lamp  in  a  room  that  was  dark  before,  shed  its  light 
into  all  thy  powers  and  faculties. 

39.  Now  ye  Pharisees — Probably  many  of  them  were  present  at  the  Pharisee's 
house. 

41.  Give  what  is  in  them — The  vessels  which  ye  clean,  in  alms,  and  all  things 
are  clean  to  you.  As  if  he  had  said,  By  acts  directly  contrary  to  rapine  and 
wickedness,  show  that  your  hearts  are  cleansed,  and  these  outward  washings  are 
needless. 

42.  Wo  to  you — That  is,  miserable  are  you.  In  the  same  manner  is  the  phrase 
to  be  understood  throughout  the  chapter. 

44.  For  ye  are  as  graves  which  appear  not — Probably  in  speaking  this  our  Lord 
fixed  his  eyes  on  the  scribes.  As  graves  which  appear  not,  being  overgrown 
with  grass,  so  that  men  are  not  aware,  till  tliey  stumble  upon  them,  and  either 
hurt  themselves,  or  at  least  are  defiled  by  touching  them.  On  another  occasion 
2\Tist  compared  thim  to  wiiited  sepulchres,  fair  without,  but  foul  withiii  Mat- 
thew  xxiii,  27. 

45.  One  of  the  lawyers — That  is  scribes  ;  expounders  of  the  law. 

48.  Whom  they  killed,  ye  build  their  sepulchres — Just  like  them  pretending 
great  reverence  for  the  ancient  prophets,  while  ye  destroy  tliose  whom  God  sends 
to  yourselves.  Ye  therefore  bear  witness  by  this  deep  hypocrisy  that  ye  are  of  the 
very  samo  spifit  with  them. 

♦  Matt,  vi,  22  t  Matt,  xxiii.  25. 


CHAPTER  XII.  1T3 

49  their  sepulchres.  *  Therefore  also  the  wisdom  of  God  hath  said, 
I  will  send  them  prophets  and  apostles,  and  some  of  them  they  will 

50  kill,  and  persecute  the  rest.  So  that  the  blood  of  all  the  prophets 
shed  from  the  foundation  of  the  world,  shall  be  required  of  this 

51  generation.  From  the  blood  of  Abel  to  the  blood  of  Zachariah, 
who  was  destroyed  between  the  temple  and  the  altar ;   verily  I  say 

52  to  you,  it  shall  be  required  of  this  generation.  Wo  to  you,  lawyers  ; 
for  ye  have  taken  away  the  key  of  knowledge  :  ye  have  not  entered 
in  yourselves ;  and  them  that  were  entering  in,  ye  have  hindered. 

63  And  as  he  said  these  things  to  them,  the  scribes  and  the  Pharisees 
began  fiercely  to  fasten  upon  him,  and  to  urge  him  to  speak  of 

54  many  things,  Laying  wait  for  him,  and  seeking  to  catch  something 
out  of  his  mouth,  that  they  might  accuse  him. 

XII.  t  In  the  meantime  an  innumerable  multitude  being  gathered 
together,  so  that  they  trod  one  upon  another,  he  said  to  his  disci- 

2  pies  first,  Beware  of  the  leaven  of  the  Pharisees,  which  is  hypo- 
crisy.    For  there  is  nothing  covered  that  shall  not  be  uncovered, 

3  neither  hid,  that  shall  not  be  made  known :  %  So  that  whatsoever 
ye  have  spokeu  in  darkness  shall  be  heard  in  the  light,  and  what 
ye  have  whispered  in  closets  shall  be  proclaimed  on  the  house- 

4  tops.     But  I  say  to  you,  my  friends.  Fear  not  them  that  kill  the 

5  body,  and  after  that  can  do  no  more  :  But  I  will  show  you  whom 
ye  shall  fear :   fear  him,  who  after  he  hath  killed,  hath  power  to 

6  cast  into  hell :  yea,  I  say  to  you,  fear  him.  Are  not  five  sparrows 
sold  for  two  farthings  ?     Yet  not  one  of  them  is  forgotten  before 

7  God.     But  ^  even  the  hairs  of  your  head  are  all  numbered.     Fear 

8  not  therefore :  ye  are  of  more  value  than  many  sparrows.  ||  And 
I  say  to  you.  Whosoever  shall  confess  me  before  men,  him  shall 

9  the  Son  of  man  also  confess  before  the  angels  of  God.  But  he 
that  denieth  me  before  men,  shall  be  denied  before  the  angels  of 

10  God.     **  And  whosoever  shall  speak  against  the  Son  of  man,  it 

49.  The  wisdom  of  God,  agreeably  to  this,  hath  said — In  many  places  of  Scrip, 
ture,  tliough  not  in  these  very  words,  /  ivill  send  them  prophets — Chiefly  under  the 
Old  Testament :  and  apostles — Under  the  New. 

50.  The  blood  of  all  shall  be  required  of  this  generation — That  is,  shall  be  visi- 
bly  and  terribly  punished  upon  it. 

51.  And  so  it  was  within  forty  years,  in  a  most  astonishinff  manner,  by  the 
dreadful  destruction  of  the  temple,  the  city,  and  the  whole  nation.  Between  the 
temple  and  the  altar — In  tlie  court  of  the  temple. 

52.  Ye  have  taken  away  the  key  of  knowledge — Ye  have  obscured  and  destroyed 
the  knowledge  of  the  Messiah,  which  is  the  key  of  both  tlie  present  and  the 
future  kingdom  of  heaven  ;  the  kingdom  of  grace  and  glory.  Ye  have  not  entered 
in — Into  tlie  present  kingdom  of  heaven. 

XII.   1.   He  said  to  his  discip'es  first — But  afterward  (ver.  54)  to  all  the  people 

4.  But  I  say  to  you,  Fear  not — Let  not  the  fear  of  man  make  you  act  the  hypo 
elite,  or  conceal  any  thing  which  I  have  commissioned  you  to  publish. 

5.  Fear  him  who  hath  power  to  cast  into  hell — Even  to  his  peculiar  friends, 
Christ  gives  this  direction.  Therefore  the  fearing  of  God  as  having  power  to 
cast  into  liell,  is  to  be  pressed  even  on  true  believers. 

6.  Are  not  five  sparrows — But  trust  as  well  as  fear  him. 

8.  And  I  say  to  you — If  you  avoid  all  hypocrisy,  and  openly  avow  my  Gospel : 
The  Son  of  man  shall  confess  you — before  the  angels — At  the  last  day. 

10   And  whosoever — As  if  he  had  said,  Yet  the  denying  mo  in  some  degree,  may, 

♦Alatt  xivi,  34.       tMatt.  xn,  6.       t  Matt,  x,  27        (^  Miitt.  x,  30.       ||  Mark  viii,  38 ; 
Chap.  I.X.  26.         »*  Matt.  xii.  ;!1 


174  ST.  LUKK 

shall  be  forgiven  him :  but  to  him  who  blasphemeth  against  the 

1 1  Holy  Ghost,  it  shall  not  be  forgiven.  *  But  when  they  bring  you 
to  the  synagogues  and  to  magistrates  and  powers,  take  no  thought 

12  how  or  what  ye  shall  answer,  or  what  ye  shall  sav.  For  the  Holy 
Ghost  shall  teach  you  in  that  hour  what  ye  ought  to  say. 

13  And  one   of  the   multitude   said  to  him,  Master,  speak  to  1113 

14  brother,  that  he  divide  the  inheritance  with  me.     But  he  said  to 

15  him,  Man,  who  made  me  a  judge  or  a  divider  over  you?  And  ht 
said  to  them.  Take  heed  and  beware  of  covetousness  :  for  a  man's 
life  consisteth  not  in  the  abundance  of  the  things  which  he  pos- 

16  sesseth.     And  he  spake  a  parable  to  them,  saying.  The  land  of  a 

17  certain  rich  man  brought  forth  plentifully.  And  he  reasoned  in 
himself,  saying.  What  shall  I  do  ?    For  I  have  no  room  where  to 

1 8  stow  my  fruits.  And  he  said.  This  I  will  do  :  I  will  pull  down  my 
barns  and  build  greater ;  and  there  will  I  stow  all   my  fruits  and 

1 9  goods.  And  I  will  say  to  my  soul.  Soul,  thou  hast  much  goods 
laid  up  for  many  years :   take  thine  ease  ;  eat,  drink,  be   merry. 

20  But  God  said  to  him.  Thou  fool,  this  night  they  require  thy  soul  of 

21  thee  :  and  whose  shall  the  things  be  thai  thou  hast  provided  1  So  is 
he  that  layeth  up  treasure  for  himself,  and  is  not  rich  toward  God 

22  t  And  he  said  to  his  disciples,  therefore  1  say  to  you.  Take  no 
thought  for  your  life  what  ye  shall  eat,  neither  for  the  body  what 

23  ye  shall   put  on.     The  life  is  more  than  meat,  and  the  body  than 

24  raiment.  Consider  the  ravens  ;  for  they  neither  sow  nor  reap ; 
neither  have  storehouse  nor  barn  :  yet  God  feedeth  them.     How 

25  much  better  are  ye  than  the  birds  ?  And  which  of  you  by  taking 
<j6  thought,  can  add  the  least  measure  to  his  age  ?     If  ye  then  be  not 

able  to  do  even  that  which  is  least,  why  take  ye  thought  for  the 
27  rest  ?    Consider  the  lilies,  how   they  grow ;  they  toil   not,  neither 

do  they  spin ;  and  yet  I  say  to  you,  that  Solomon  in  all  his  glory 
"28  was  not  arrayed  like  one  of  these.     If  then  God  so  clothe  the  grass 

which  is  to-day  in  the  field,  and  to-morrow  is  cast  into  the  still, 
29  how  much  more  will  he  clothe  you,  O  ye  of  little  faith  ?     And  seek 

jpon  truL  repentance,  be  forgiven  ;  but  if  it  rise  so  high  as  that  of  the  bias- 
phemy  against  the  Holy  Ghost,  it  shall  never  be  forgiven,  neither  is  there  place 
for  repentance. 

11.  Take  no  thought — Be  not  solicitous  about  the  matter  or  manner  of  your 
defence  ;  nor  how  to  express  yourselves. 

14.  Who  made  me  a  judge  1 — In  worldly  things.  His  kingdom  is  not  of  this 
world. 

15.  He  said  to  'hem — Perhaps  to  the  two  brothers,  and  through  them  to  the 
people.     A  man's  lije — That  is,  the  comfort  or  happiness  of  it. 

17.  What  shall  I  ao  1 — The  very  language  cf  want !  Do  ?  Why,  lay  up  traa. 
lure  in  heaven. 

20.  Thou  fool — To  think  of  satisfying  thy  soul  with  earthly  gojds  !  To  depend 
on  living  many  years  !  Yea,  one  day  !  They — The  messengers  of  death,  com  • 
missioned  by  God,  require  thy  soul  of  thee  ! 

21.  Rich  toward  God — Namely,  in  faith,  and  love,  and  good  works. 

25.  Which  of  you  can  add  the  least  measure — It  seems,  to  add  one  cubit  to  a 
Ihing  (which  is  the  phrase  in  the  original)  was  a  kind  of  proverbial  expression  foi 
making  tlie  least  addition  to  it. 

28.  The  grass — The  Greek  word  means  all  sorts  of  herbs  and  flowers. 

29.  Neither  be  ye  of  a  doubtful  mind — The  word  in  the  original  signifies,  an? 

♦  Matt.  X,  19  ;  Mark  ui,  28  ;  Chiip.  x-^i.  12  +  MhH.  vi.  25 


CHAPTER  Xll  175 

not  yn  what  ye  shall  eat  or  what  ye  shall  drink,  neither  be  ye  of  a 
JO  doubtful  mind.     For  the  nations  of  the  world  seek  all  thisse  things  ; 

31  and  your  Father  knoweth  that  ye  need  these  things.  But  seek  ye 
the  kingdom  of  God,  and  all   these  things  shall  be  added  to  you 

32  Fear  not,  little  flock,  for  it  is  your  Father's  good  pleasure  to  give 

33  you  the  kingdom.  *  Sell  what  ye  have  and  give  alms :  provide 
yourselves  purses  which  wax  not  old,  a  treasure  in  the  heavens 
that  faileth  not,  where  no  thief  approacheth,  neither  moth  corrupt- 

34  etl.      For  where  your   treasure   is,  there  will  your  heart  be  also 
J5    1  et  ycur  loins  be  girt,  and  your  lamps  burning,  And  ye  like   men 

36  ha*,  wait  for  their  Lord,  when  he  will  return  from  the  wedding, 
that,  when  he  cometh  and  knocketh,  they  may  open  to  him  imme- 

37  diately.  Happy  those  servants,  whom  the  Lord,  when  he  cometh, 
shall  find  watching ;  verily  I  say  to  you,  that  he  will  gird  him- 
self, and  make  them  sit  down  to  table,  and  will   come   and  serve 

38  them.     And  if  he  shall  come  in  the  second  watch,  or  come  in  the 

39  third  watch,  and  find  them  so,  happy  are  those  servants.  And  this 
ye  know,  that  if  the  master  of  the  house  had  knovm  what  hour  the 
thief  would  have  come,  he  would  have  watched,  and  not  have  suf- 

40  fered  his  house  to  be  broke  open.    Therefore  be  ye  also  ready  ;  for 

41  the  Son  of  man  cometh  in  an  hour  when  ye  think  not.  Then  Peter 
said  to  him,  Lord,  speakest  thou  this  parable  to  us,  or  also  to  all  ? 

42  And  the  Lord  said.  Who  is  that  faithful  and  wise  steward,  whom 
his  Lord  shall  make  ruler  over  his  household,  to  give  the  allowance 

43  of  food  in  due  season  ?     Happy  that  servant,  whom  his  Lord,  when 

44  he  cometh,  shall  find  so  doing.      Verily  I  say  to  you,  he  will  set 

45  him  over  all  that  he  hath.  But  if  that  servant  say  in  his  heart, 
My  Lord  delayeth  his  coming,  and  shall  begin  to  beat  the  men 

speculations  or  musings  in  whicli  the  mind  fluctuates,  or  is  suspended  (like  me. 
teors  in  the  air)  in  an  uneasy  hesitation. 

32.  It  is  your  Father's  good  pleasure  to  give  you  the  kingdom — How  much 
more  food  and  raiment  ?  And  since  ye  have  such  an  inheritance,  regard  not 
your  earthly  possessions. 

33.  Sell  lohat  ye  have — This  is  a  direction,  not  given  to  all  the  multitude ; 
(much  less  is  it  a  standing  rule  for  all  Christians:)  neither  to  the  apostles;  for 
they  had  notliing  to  sell,  having  left  all  before  :  but  to  his  other  disciples,  (men- 
tioned  ver.  22,  and  Acts  i,  15,)  especially  to  the  seventy,  that  they  might  be  free 
from  all  worldly  entanglements. 

35.  Let  your  loins  be  girt — An  allusion  to  the  long  garments,  worn  by  th( 
eastern  nations,  which  they  girded  or  tucked  up  about  their  loins,  when  they 
journeyed  or  were  employed  in  any  labour :  as  also  to  the  lights  that  servants 
•jsed  to  carry  at  weddings,  which  were  generally  in  the  night 

37  He  will  come  and  serve  them — The  meaning  is,  he  will  show  them  his  love, 
in  liie  most  condescending  and  tender  manner. 

38.  The  Jews  frequently  divided  the  night  into  three  watches,  to  which  oui 
Lord  seems  here  to  allude. 

41  Speakest  thou  this  parable  to  us — Apostles  and  disciples :  Or  to  all — The 
peop.e  ?  Does  it  concern  us  alone  ?  Or  all  men  ? 

4Z.  Who  is  that  faithful  and  wise  steward — Our  IjoiU's  answer  manifestly  un- 
plies,  that  he  had  spoken  this  parable  primarily  though  not  wholly)  to  the 
ministers  of  his  word :  Whom  his  lord  shall  make  rrit«n  ovpr  his  household — Foi 
his  wisdom  and  faithfulness. 

43.  Happy  is  that  servant — God  himself  pronounces  mm  >vi8e   faithful,  happy 
Vet  wa  see,  he  might  fall  from  all,  and  perish  for  ever 

Matt  n.  19. 


(76  ST    LUKE. 

servants  aiiJ  rnaulens,   and  to  eat,  and  drink,  and   be   drunken 

16  The  Lord  of  that  servant  will  come  in  a  day  when  he  expect 
eth  not,  and  at  an  hour  when  he  knoweth  not,  anc  will  cut 
him  in  sunder,  and   appoint  him  his  portion   with  the  unfaithful 

47  And  that  servant  who  knew  his  Lord's  will,  and  prepared  not 
neither   did   according    to   his   will,    shall   be   beaten   with   mar) 

IS  stripes.  But  he  that  knew  not,  and  did  things  worthy  of  stripes., 
shall  be  beaten  with  few.  For  to  whomsoever  much  is  given 
of  him  much  shall  be  required ;   and  to  whom  they  have  com- 

4y  mitted  much,  of  him  they  will  ask  the  more.     I  am  come  to  send 

50  fire  on  the  earth.  And  what  do  I  desire  ?  That  it  were  already 
kindled !     I  have  a  baptism  to  be  baptized  with :  and  how  am  I 

51  straitened  till  it  be  accomplished  !  *  Suppose  ye  that  I  am  come 
to  give  peace  upon  earth  ?     1  tell  you.  Nay,  but  rather  division  : 

52  For  from  henceforth   there    shall   be   five   in   one   house  divided, 

53  three  against  two,  and  two  against  three.  The  father  shall  be 
divided  against  the  son,  and  the  son  against  the  father ;  the  mother 
against  the  daughter,  and  the  daughter  against  the  mother;  the 
mother-in-law  against  her  daughter-in-law,  and  the  daughter-in-law 
against  her  mother-in-law 

54  t  And  he  said  to  the  people  also,  When  ye  see  a  cloud  rising 
out  of  the  west,  straightway  ye  say,  There  cometh  a  heavy  shower, 

55  and  so  it  is.     And  when  ye  find  the  south  wind  blowing,  ye  say, 

56  There  will  be  sultry  heat ;  and  it  is  so.  Ye  hypocrites,  ye  know 
to  discern  the  face  of  the  earth  and  of  the  sky :  how  do  ye  not 

57  discern  this  season  ?     Yea,  and  why  even  of  your.«!elves  judge  ye 

58  not  what  is  right  ?     \  When  thou  art  going  with  thine  adversary 

46.  The  Lord  icill  appoint  him  his  portion — His  everlasting  portion,  urith  the 
Hnfaithful — As  fuithful  as  he  was  once,  God  himself  being  tlie  Judge  ! 

47.  And  that  servant  who  knew  his  Lord's  will  shall  be  beaten  with  many 
stripes — And  his  having  much  knowledge  will  increase,  not  lessen,  his  punish, 
ment. 

49.  /  ain  come  to  send  fire — To  spread  tlie  fire  of  heavenly  love  over  all  the 
earth, 

50.  But  I  have  a  baptism  to  be  baptized  with — I  must  suffer  first,  before  I  can 
set  up  my  kingdom.     And  how  I  long  to  fight  my  way  through  all  ! 

51.  Suppose  ye  that  I  am  come  to  send  peace  upon  earth — That  universal  peace 
will  be  the  immediate  effect  of  my  coming?     Not  so,  but  quite  the  contrary. 

52.  There  shall  be  five  in  one  house,  three  against  two,  and  two  against  three — 
There  being  an  irreconcilable  enmity  between  the  Spirit  of  Christ  and  the  spirit 
of  the  world. 

53.  The  father  against  the  son — For  those  who  reject  me  will  be  implacable 
toward  their  very  nearest  relations  who  receive  me.  At  this  day  also  is  this 
scripture  fulfilled.     Now  likewise  there  is  no  concord  between  Christ  and  Belial. 

54.  And  he  said  to  the  people  also — In  the  preceding  verses  he  speaks  only  to 
his  disciples.  From  the  west — In  Judea,  the  west  wind,  blowing  from  the  sea 
usually  brought  rain  :  the  south  wind,  blowing  from  the  deserts  of  Arabia,  oc- 
casioned  sultry  heat. 

56.  How  do  ye  not  discern  this  season — Of  the  Messiah's  coming,  distinguish. 
iMe  by  so  many  surer  signs 

67  Whi/  even  of  yourselves,  without  any  external  sign,  judge  ye  not  what  it 
right  f — Why  do  ye  not  discern  and  acknowledge  the  intrinsic  excellence  of  my 
doctrine  ? 

58.  When  thou  art  going — Ab  if  he  had  said,  And  ye  have  not  a  moment  to 

*  Mark  x   34.         t  MaU.  xvi,  2.         t  Matt  v.  85. 


CHAPTER  XIII.  177 

to  the   magistrate,    give   diligence    in   the  way  to  be    dehvered 

from  him,  lest  he  hale  thee  to  the  judge,  and  the  judge  deliver 
59  thee  to  the  officer,  and  the  officer  cast  thee  into  prison.     I  tell 

thee,  thou  shalt  in  nowise  come  out  thence  till  thou  hast  paid  the 

last  mite. 
XIII     And  there  were  present  at  that  season  some  that  told  him  of 

the  Galileans,  whose  blood  Pilate  had  mingled  with  their  sacrifices 

2  And  Jesus  answering  said  to  them.  Suppose  ye  that  those  Galile 
ans   were  sinners  above  all  the  Galileans,  because  they  suffered 

3  such  things  ?     I  tell  you,  Nay ;  but  except  ye  repent,  ye  shall  all 

4  likewise  perish.  Or  those  eighteen  on  whom  the  tower  in  Siloam 
fell  and  slew  them,   suppose  ye  that  they  were   sinners  above  all 

5  men  that  dwelt  at  Jerusalem  ?     I  tell  you,  Nay ;  but  except  ye 

6  repent,  ye  shall  all  likewise  perish.  He  spake  also  this  parable 
A  man  had  a  fig  tree*  planted  in  his  vineyard ;  and  he  came  seek- 

7  ing  fruit  thereon,  and  found  none.  Then  said  he  to  the  keeper  of 
the  vineyard.  Behold,  three  years  I  come  seeking  fruit  from  this 
fig  tree,  and  find  none  ;  cut  it  down :   why  doth  it  also  cumber  the 

8  ground  ?     And  he  answering  said  to  him.  Lord,  let   it   alone  this 

9  year  also,  till  I  shall  dig  about  it  and  dung  it.  Perhaps  it  may  bear 
fruit ;  but  if  not,  after  that  thou  shalt  cut  it  down. 

10  And  he  was  teaching  in  one  of  the  synagogues  on  the  Sabbath. 

1 1  And  behold,  there  was  a  woman  who  had  had  a  spirit  of  infirmity 
eighteen  years,  and  was  bowed  together,  and  utterly  unable  to  lift 

12  up  herself.     And  Jesus  seeing  her,  called  her  to  him,  and  said 

13  to  her.  Woman,  thou  art  loosed  from  thy  infirmity.     And  he  laid 
kis  hands  on  her,   and   immediately  she  was   made  straight,  and 

14  glorified  God.     And  the  ruler  of  the  synagogue  being  much  dis- 
pleased, because  Jesus  had  healed  on  the  Sabbath  day,  answered 

lose.  For  the  executioners  of  God's  vengeance  are  at  hand.  And  when  he  hath 
once  delivered  you  over  to  them,  ye  are  undone  for  ever. 

59.  A  mite — was  about  the  third  part  of  a  farthing  sterling. 

XIII.  1.  Th«  Galileans,  whose  blood  Pilate  had  mingled  with  their  sacrifices — 
Some  of  the  followers  of  Judas  Gaulonites.  They  absolutely  refused  to  own  the 
Roman  authority.  Pilate  surrounded  and  slew  them,  while  they  were  woi'ship- 
ping  in  the  temple,  at  a  public  feast. 

3.  Ye  shall  all  likewise  perish — All  ye  of  Galilee  and  of  Jerusalem  shall  perish 
in  the  very  same  manner.  So  the  Greek  word  implies.  And  so  they  did.  There 
was  a  remarkable  resemblance  between  the  fate  of  these  Galileans  and  of  the 
main  body  of  ihe  Jewish  nation ;  the  flower  of  which  was  slain  at  Jerusalem  by 
the  Roman  sword,  while  they  were  assembled  at  one  of  their  great  festivals. 
And  many  thousands  of  them  perished  in  the  temple  itself,  and  were  literally 
Iviried  under  its  ruins. 

6.  A  man  had  a  fig  tree — Either  we  may  understand  God  the  Father  by  hiiij 
that  had  the  vineyard,  and  Christ  by  him  that  kept  it :  or  Christ  himself  is  he 
that  hath  it,  and  his  ministers  they  that  keep  it. 

7.  Three  years — Christ  was  then  in  the  third  year  of  his  ministry.  But  it  may 
mean  only  several  years ;  a  certain  number  being  put  for  an  uncertain.  Why 
ioth  it  also  cumber  the  ground  ? — That  is,  not  only  bear  no  fruit  itself,  but  take 
ip  the  ground  of  anotlier  tree  that  woul'd. 

11.  She  was  bowed  together,  and  utterly  unable  to  lift  up  herself — The  evil 
spirit  which  possessed  her  afflicted  her  in  this  manner.  To  many  doubtless  it 
appeared  a  natural  distemper.  Would  not  a  modern  physician  have  termed  it  • 
nervous  case  ? 

*  Psaim  Ixxx,  8,  &C. 


178  ST.  LUKE. 

and  said  to  the  multitude,  There  are  six  days,  in  which  men  ought 
to  work:  on  these  therefore  come  and  be  h(!aled,  and  not  on  the 

15  Sabbath.  The  Lord  answered  him  and  said,  rhou  hypocrite,  doth 
not  each  of  you  loose  his  ox  or  his  ass  from  the  stall  on  the  Sabbath, 

16  and  lead  him  away  to  watering  ?  And  ought  not  this  woman,  being 
a  daughter  of  Abraham,  whom  Satan  hath  bound,  fc    hese  eighteeji 

I  '  years,  to  be  loosed  from  this  bond  on  the  Sabbath  i  And  when  ic 
had  said  these  things,  all  his  adversaries  were  ashamed :  and  all 
the  multitude  rejoiced  for  all  the  glorious  things  that  were  done 
by  him. 

ifi      *  Then  said  he,  To  what  is  the  kingdom  of  God  like,  and  to 

19  what  shall  I  resemble  it  ?  It  is  like  a  grain  of  mustard  seed  which 
a  man  took  and  cast  into  his  garden  ;  and  it  grew  and  became  a 
great  tree,  and  the  birds  of  the   air  lodged  in  the  branches  of  it. 

20  t  Again  he  said.  Whereto  shall  I  liken  the  kingdom  of  God  ?     It  is 

21  like  leaven,  which  a  woman  took  and  covered  up  in  three  measures 
of  meal,  till  the  whole  was  leavened. 

22  And  he  went  through  all  the  cities  and  villages,  teaching  and 

23  journeying  toward  Jerusalem.     Then  said  one  to  him.   Lord,  are 

24  there  ^*iw  that  are  saved  ?  And  he  said  to  him,  if  Strive  to  enter  in 
through  the  strait  gate  ;  for  many,  I  say  to  you,  will  seek  to  en- 

25  ler  in,  and  shall  not  be  able.  When  once  the  master  of  the  house 
is  risen  up,  and  hath  shut  the  door,  and  ye  begin  to  stand  without, 
and  knock  at  the  door,  saying,  Lord,  Lord,  open  to  us :  he  shall 

26  answer  and  say  to  you,  I  know  ye  not  whence  ye  are.  Then 
shall  ye  say,  We  have  eaten  and  drunk  in  thy  presence,  and  thou 

27  hast  taught  in  our  streets.  §  But  he  shall  say,  I  tell  you  I  know 
not  whence  ye   are :   depart  from  me,  all   ye   workers  of  iniquity. 

28  II  There  shall  be  weeping  and  gnashing  of  teeth,  when  ye  shall 
see   Abraham,  and  Isaac,  and  Jacob,  and  all  the  prophets  in  the 

29  kingdom  of  God,  and  yourselves  thrust  out.  And  they  shall  come 
from  the  east  and  the  west,  and  the  north  and  the  south,  and  shall 

30  sit  down  in  the  kingdom  of  God.  **  But  behold  there  are  last  who 
shall  be  first,  and  there  are  first  who  shall  be  last. 

15.  Thou  hypocrite — For  the  real  motive  of  his  speaking  was  envy,  not  (as  he 
pretended)  pure  zeal  for  the  glory  of  God. 

16.  And  ought  not  this  woman? — Ought  not  any  human  creature,  which  is  sir 
far  better  than  an  ox  or  an  ass?  Much  more,  this  daughter  of  Abraham — pro 
bably  in  a  spiritual  as  well  as  natural  sense,  to  he  loosed  ? 

21.   Covered  up — So  that,  for  a  time,  nothing  of  it  appeared. 

24.  Strive  to  enter  in — Agonize.  Strive  as  in  an  agony.  So  the  word  signifies 
Otherwise  none  shall  enter  in.     Barely  seeking  will  not  avail. 

25.  And  even  agonizing  will  not  avail,  after  tiie  door  is  shut.  Agonize,  there, 
fore,  now  by  fiith,  prayer,  holiness,  patience.  And  ye  begin  to  stand  without — 
rill  then  they  had  not  thought  of  it !  O  how  new  will  that  sense  of  theii  misery 
oe  ?  How  late?  How  lasting?  I  know  not  whence  ye  are — I  know  not,  that  is,  1 
approve  not  of  your  ways. 

29.  They  shall  sit  down  in  the  kingdom  of  God — Both  the  kingdom  of  grace 
and  of  glory. 

30.  But  there  are  last — Many  of  the  Gentiles  who  were  latest  called,  shall  be 
most  highly  rewarded ;  and  many  of  the  Jews  who  were  first  called,  shall  have 
no  reward  at  all. 

•  Matt  liii,  31 ;  Mark  iv,  30.         t  Matt,  xiii,  33  X  Matt.  >ii.     "  *  ^"^  *"  543. 

II  Matt.  viii.  )  1  **  Matt.,  xix,  30. 


CHAPTER  XIV.  179 

bl       The  same  day  came  certain   Pharisees  saying  to  him,  Go  oiil 

32  and  depart  from  hence  ;  for  Herod  is  minded  to  kill  thee.  And 
he  said  to  them,  Go  and  toll  that  fox,  Behold,  I  cast  out  devils, 
and  I  perform  cures  to-day  and  to-morrow ;  and  the  third  day  I  am 

33  perfected.  But  I  must  go  on  to-day  and  to-morrow,  and  the  day 
following ;  for  it  cannot  be  that  a  prophet  perish  out  of  Jerusalem 

34  *  0  Jerusalem,  Jerusalem,  that  killest  the  prophets,  and  stones 
them  that  are  sent  to  thee,  how  often  would  1  have  gathered  thj 
children  together,  as  a  bird  gathertth  her  brood  under  her  wings; 

35  and  ye  would  not !  Behold,  your  house  is  left  to  you  desolate  :  and 
I  oay  to  you,  Ye  shall  not  see  me,  till  the  time  come  when  ye  shall 
say.  Blessed  is  he  that  cometh  in  the  name  of  the  Lord. 

XIV.     And  as  he  went  into  the  house  of  one  of  the  chief  Pharisees  on 

2  the  Sabbath,  to  eat  bread,  they  were  watching  him.     And  behold, 

3  there  was  a  certain  man  before  him,  who  had  the  dropsy.  And 
Jesus  answering  spake  to  the  scribes  and  Pharisees,  saying,  Is  it 
lawful  to  heal  on  the  Sabbath  day  ?     But  they  held  their  peace. 

4  And  he  took  him  and  healed  him,  and  let  hiin  go.  And  answered 

5  them,  saying.  Which  of  you  shall  have  an  ass  or  an  ox  fallen  into 
a  pit,  and  will  not  straightway  pull  him  out  on  the   Sabbath  day  ? 

6  And  they  could  not  answer  him  again  to  these  things. 

7  And  he  spake   a  parable  to  them  that  were   invited,  when  he 

31.  Herod  is  minded  to  kill  thee — Possibly  they  gave  him  the  caution  out  of 

good  will. 

32.  And  he  said.  Go  and  tell  that  fox — With  great  propriety  so  called,  for  his 
sublilty  and  cowardice.  The  meaning  of  our  Lord's  answer  is,  Notwithstandhig 
all  that  he  can  do,  I  shall  for  the  short  time  I  have  left,  do  the  works  of  him  that 
sent  me.  When  that  tnne  is  fulfilled,  I  shall  be  otfered  up.  Yet  not  here,  but 
in  the  bloody  city.  Behold,  I  cast  out  devils — With  what  majesty  does  he  speak 
to  his  enemies  !  With  what  tenderness  to  his  friends !  The  third  day  I  am  per. 
fecied — On  the  third  day  he  left  Galilee,  and  set  out  for  Jerusalem,  to  die  there. 

But  let  us  carefully  distinguish  between  those  things  wherein  Christ  is  our 
pattern,  and  those  wliich  were  peculiar  to  his  office.  His  extraordinary  office 
justified  him  in  using  that  severity  of  language,  when  speaking  o?  wicked  princes, 
and  corrupt  teachers,  to  which  we  have  no  call  ;  and  by  which  we  should  only 
bring  scandal  on  religion,  and  ruin  on  ourselves,  while  we  irritated  rather  than 
"onvinced  or  reformed  those  whom  we  so  indecently  rebuked. 

33.  //  cannot  be,  that  a  prophet  perish  out  of  Jerusalem — Which  claims  pre. 
scription  for  murdering  tlie  messengers  of  God.  Such  cruelty  and  malice  cannot 
be  found  elsewhere. 

34.  How  often  would  I  have  gathered  thy  children  together — Three  solemn 
visits  he  had  made  to  Jerusalem  since  his  baptism  for  this  very  purpose. 

35.  Your  house  is  left  to  you  desolate — Is  now  irrecoverably  consigned  to  deso- 
lation and  destruction  :  And  verily  I  say  to  you,  after  a  very  short  space,  ye  shall 
not  see  me  till  the  time  come,  when  taught  by  your  calamities,  ye  shall  be  ready 
and  disposed  to  say.  Blessed  is  he  that  cometh  in  the  name  of  the  Lord.  It  (.oes 
.lot  imply,  that  they  sliould  then  see  Jesus  at  all ;  but  only  that  they  would  ear- 
Qcstly  wish  for  the  Messiah,  and  in  their  extremity  be  ready  to  entertain  any 
who  should  assume  that  character. 

XIV.  2.  There  was  a  certain  man  before  him — It  does  not  appear  that  he  was 
come  thither  with  any  insidious  design.  Probably  he  came,  hoping  for  a  cure , 
or  perhaps  was  one  of  the  family. 

3.  And  Jesus  answering,  spake — Answering  the  thoughts  which  he  saw  rising 
m  their  hearts. 

7    He  spake  a  parable — The  ensuing  discourse  is  so  termed,  because  seveial 

•  Matt,  xxiii  37. 


180  ST.  LUKE. 

8  marked  how  they  chose  the  chief  seats,  saying  to  them,  When  tliou 
art  invited  by  any  man  to  a  marriage  feast,  sit  not  down  in  the 
highest  place,  lest  a  more  honourable  man  than  thou  be  invited  by 

9  him ;  And  he  that  invited  thee  and  him  come  and  say  to  thee, 
Give  this  man  place.     And  tlien  thou  shalt  begin  with  shame  to 

1 0  take  the  lowest  place.  But  when  thou  art  invited,  go  and  sit  dow  n 
in  the  lowest  place,  that  when  he  who  invited  thee  cometh,  he  may 
say,   Friend,  go  up  higher:  then  shalt  thou  have  honour  in  the 

1  I  presence  of  them  that  sit  at  table  with  thee.  *  For  every  one  :hai 
exalteth  himself  shall  be  humbled,  and  ho  that  humbleth  himself 
^Lall  be  exalted. 

12  Then  said  he  also  to  him  that  had  invited  him.  When  thou  makesi 
a  dinner  or  a  supper,  call  not  thy  friends,  nor  thy  brethren,  nor 
thy  kinsmen,  nor  thy  rich  neighbours,  lest  they  also   invite  thee 

13  again,  and  a  recompense  be  made  thee.  But  when  thou  makest 
an  entertainment,  invite  the  poor,  the  disabled,  the  lame,  the  blind : 

14  And  thou  shalt  be  blessed;  for  they  cannot  recompense  thee  ;  but 
thou  shalt  be  recompensed  at  the  resurrection  of  the  just. 

5  And  one  of  them  that  sat  at  table  witli  him  hearing  these  things, 
said  to  him,  Happy  is  he  that  shall  eat  bread   in  the  kingilom  of 

16  God.     Then  said  he  to  him,  A  certain  man  made  a  great  supper., 

17  and  invited  many.  And  he  sent  his  servant  at  supper  time  to  say 
to  them  that  were  invited.  Come,  for  all  things  are  now  ready. — 

18  And  they  all  with  one  consent  began  to  make  excuse.  The  first 
said  to  him,  I  have  bought  a  field,  and  I  must  needs  go  and  see  it : 

19  I  pray  thee  have  me  excused.  And  another  said,  1  have  bought 
five  yoke  of  oxen,  and  I  go  to  prove  them  :   I  pray  thee  have  me 

20  excused.     And  another  said,  I  have  married  a  wife,  and  therefore 

21  I  cannot  come.     So  the  servant  came,  and  showed  his  lord  these 


parts  are  not  to  be  understood  literally.  The  general  scope  of  it  is,  Not  only  at 
a  marriage  feast,  but  on  every  occasion,  he  that  exalteth  himself  shall  be  abased, 
and  he  that  abaseth  himself  shall  be  exalted. 

12.  Call  not  thy  friends — That  is,  I  do  not  bid  thee  call  thy  friends  or  thy 
neighbours.  Our  Lord  leaves  these  offices  of  humanity  and  courtesy  as  they 
were,  and  teaches  a  higher  duty.  But  is  it  not  implied  herein,  that  we  should 
be  sparing  in  entertaining  those  that  need  it  not,  in  order  to  assist  those  that 
do  need,  with  all  that  is  saved  from  those  needless  entertainments  ?  Lest  a 
recompense  be  made — This  fear  is  as  much  unknown  to  the  world,  as  even  the 
fear  of  riches. 

14.  One  of  them  that  sat  at  table  hearing  these  things — And  being  touched 
therewith,  said,  Happy  is  he  that  shall  eat  bread  in  the  kingdom  of  God — Alluding 
to  what  had  just  been  spoken.  It  means,  he  that  shall  have  a  part  in  the  resur. 
•ection  of  the  just. 

16.  Then  said  he — Continuing  the  allusion.  A  certain  man  made  a  great  sup- 
per— As  if  he  had  said.  All  men  are  not  sensible  of  this  happiness.  Many  might 
have  a  part  in  it,  and  will  not. 

18.  They  all  began  to  make  excuse — One  of  them  pleals  only  his  own  will,  1 
go :  another,  a  pretended  necessity,  /  must  needs  go :  llie  third,  impossibility, 
/  cannot  come:  all  of  them  want  the  holy  hatred  mentioned  ver.  26.  All  of 
them  perish  by  things  in  themselves  lawful.  /  must  needs  go — The  most  urgent 
worldly  affairs  frequently  fall  out  just  at  the  time  when  God  makes  the  freest 
offers  of  salvation. 

21.  The  servant  came  and  showed  his  lord  these  things — So  ministers  ought  U 
lay  before  the  Lord  in  prayer  the  obedience  or  disobedience  of  their  bearers. 

*  Malt  xxni,  12 


CHAPTER  XV.  181 

things.     Then  the   master  of  the  house   being  angry,  said   to  his 

servants.  Go  out  quickly  into  the  streets  and  lanes  of  the  city,  and 

nring  in  hither  the  poor,  and  the   disabled,  and  the  lame,  and  the 

v2  blind.    And  the  servant  said,  Sir,  it  is  done  as  thou  hast  commanded  ; 

23  and  yet  there  is  room.  And  the  lord  said  to  the  servant.  Go  out  into 
the  highways  and  hedges,  and  compel  them  to  come  in,  thai  my 

24  house  may  be  filled.  For  I  say  to  you,  that  none  of  those  men  u  he 
were  invited  shall  taste  of  my  supper. 

25  And  great  multitudes  went  with  him.     And  he  turned  and   saic' 

26  to  them,  *  If  any  man  come  to  me,  and  hate  not  his  father,  and 
mother,  and  wife,  and  children,  and  brethren,  and  sisters,  yea,  and 

27  his  own  life  also,  he  cannot  be  my  disciple.  And  whosoever  doth 
not  bear  his  cross,  and  come  after  me,   cannot  be  my  disciple. 

28  And  which  of  you  intending  to  build  a  tower  sitteth  not  down 
first,  and  computeth  the  cost,  whether  he  hath  sufficient  to  finish 

29  it  ?     Lest  haply  after  he  hath  laid  the  foundation,  and  is  not  able 

30  to  finish  it,  all  that  behold  mock  him,  saying.  This  man  began  to 

31  build,  and  was  not  able  to  finish.  Or  what  king  marching  to  en- 
counter another  king  in  war,  sitteth  not  down  first,  and  consulteth 
whether  he  be  able  with  ten  thousand,  to  meet  him   that  cometh 

32  against  him  with  twenty  tliousand  ?  If  not,  while  the  other  is  yet 
a  great  way  off,  he  sendeth  an  embassage,  and  desireth  conditions 

33  of  peace.     So  every  one  of  you,  who  forsaketh  not  all  that  he  hath, 

34  cannot  be  my  disciple,     f  Salt  is  good  ;  but  if  the  salt  have  lost  its 

35  savour,  wherewith  shall  it  be  seasoned  ?  It  is  neither  fit  for  the 
land  nor  yet  for  dung ;  they  cast  it  out.  He  that  hath  ears  to  hear, 
let  him  hear. 

XV.     Then  drew  near  to  him  all  the  publicans  and  sinners,  to  hear 

2  him.      And   the   Pharisees    and  scribes   murmured,  saying.  This 

3  man  receiveth  sinners,  and  eateth  with  them.      And  he  spake  a 

23.  Compel  them  to  come  in — With  all  the  violence  of  love,  and  the  force  of 
God's  word.  Such  compulsion,  and  such  only,  in  matters  of  religion,  was  used 
by  Christ  and  his  apo.stles. 

24.  For  refers  to  Go  out,  ver.  23. 

26.  If  any  man  come  to  me,  and  hate  not  his  father — Comparatively  to  Christ : 
yea,  so  as  actually  to  renounce  his  field,  oxen,  wife,  all  things,  and  act  as  if  he 
hated  them,  when  they  stand  in  competition  witli  liim. 

28.  And  which  of  you  intending  to  huild  a  tower — That  is,  and  whoever  of  you 
intends  to  follow  me,  let  him  first  seriously  weigh  these  things. 

31,  Another  king — Does  tliis  mean,  tlie  prince  of  this  world?  Certainly  he 
has  greater  numbers  on  his  side.     How  numerous  are  his  children  and  servants! 

33.  So — Like  this  man,  who,,  being  afraid  to  fice  his  enemy,  sends  to  make 
peace  with  him,  everyone  who  forsaketh  not  all  that  he  hath — 1.  By  withdrawing 
lis  .'.fFections  from  all  the  creatures;  2.  By  enjoying  them  only  in  and  for  God, 
only  in  such  a  measure  and  manner  as  leads  to  him  ;  3.  By  hating  them  all,  in 
'.he  3°i'se  above  mentioned,  cannot  be  my  disciple — But  will  surely  desist  from 
building  that  tower,  neither  can  he  persevere  in  fighting  the  good  fight  of  faith. 

34.  Salt — Every  Christian,  but  more  eminently  every  minister. 

XV.  1.  All  the  publicans — That  is,  all  who  were  in  that  place.  It  seems  our 
Lord  w  as  in  some  town  of  Galilee  of  the  Gentiles,  from  whence  he  afterward 
went  to  Jerusalem,  ch.  xvii,  11. 

3.  He  spake — Three  parables  of  tlie  same  import :  for  the  sheep,  the  piece  of 
'silver,  and  the  lost  son,  all  declare  (in  direct  contrariety  to  the  Pharisees  and 
•crihes)  in  what  manner  God  receiveth  sinners. 

♦  Mart  X,  37.         t  Matt,  v,  13;  Mark  ix,  50, 


.82  ST.   LUKE. 

4  parable  to  them,  saying,  *  Who  of  you  ha  ring  a  hundred  sheep, 
and  losing  one  of  them,  doth  not  leave  the  ninety  and  nine  in  the 

5  wilderness,  and  go  after  that  which  is  lost,  till  he  find  it  ?      And 

6  having  found  it,  he  layeth  it  on  his  shoulders  rejoicing.  And  com- 
ing home,  he  calleth  together  his  friends  and  neighbours,  saying  to 

7  them,  Rejoice  with  me ;  for  I  have  found  my  sheep  which  was 
lost.  I  say  to  you.  Thus  joy  shall  be  in  heaven  over  one  sinner  that 
repenteth,  more  than  over  ninety  and  nine  just  persons,  who  do  nol 

8  need  repentance.  Or  what  woman  having  ten  pieces  of  silver,  if 
she  lose  one  piece,  doth  not  light  a  candle  and  sweep  the  house, 

9  and  seek  diligently  till  she  find  it  ?  And  having  found  it,  she 
calleth  her  friends  and  neighbours  together,  saying,  Rejoice  with 

10  me,  for  I  have  found  the  piece  which  I  had  lost.  Thus  I  say  to 
you,  There  is  joy  in  the  presence  of  the  angels  of  God  over  one 
sinner  that  repenteth. 

11  And  he  said,  A  certain  man  had  two  sons.     And  the  younger 

12  of  them  said  to  his  father.  Father,  give  me  the  portion  of  goods 

13  that  falleth  to  me.  And  he  divided  to  them  his  substance.  And 
not  many  days  after,  the  younger  son  having  gathered  all  toge- 
ther, took  a  journey  into  a  far  country,  and  there  squandered  away 

14  his  substance,  living  riotously;  And  when  he  had  spent  all,  there 
arose  a  mighty  famine  in  that  country ;  and  he  began  to  be  in 

15  want.    And  he  went  and  joined  himself  to  a  citizen  of  that  country; 

16  and  he  sent  him  into  his  fields  to  feed  swine.     And  he  would  fain 

4.  Leave  the  ninety  and  nine  in  the  wilderness — Where  they  used  to  feed :  all 
uncultivated  ground,  like  our  commons,  was  by  the  Jews  termed  wilderness  or 
desert.  And  go  after — In  recovering  a  lost  soul,  God  as  it  were  labours.  May 
we  not  learn  hence,  that  to  let  them  alone  who  are  in  sin,  is  both  unchristian 
and  inhuman  I 

7.  Joy  shall  be — Solemn  and  festal  joy,  in  heaven — First,  in  our  blessed  Lord 
himself,  and  then  among  the  angels  and  spirits  of  just  men,  perhaps  informed 
thereof  by  God  himself,  or  by  the  angels  who  ministered  to  them.  Over  one  sin- 
ner— One  gross,  open,  notorious  sinner,  that  repenteth — That  is,  thoroughly 
changed  in  heart  and  life;  more  than  over  ninety  and  nine  just  persons — Comp;i. 
ratively  just,  outwardly  blameless :  that  need  not  such  a  repentance — For  they 
need  not,  cannot  repent  of  the  sins  which  they  never  committed. 

The  sum  is,  as  a  father  peculiarly  rejoices  when  an  extravagant  child,  sup. 
posed  to  be  utterly  lost,  comes  to  a  thorough  sense  of  his  duty ;  or  as  any  other 
person  who  has  recovered  what  he  had  given  up  for  gone,  has  a  more  sensible 
satisfaction  in  it,  than  in  several  other  things  equally  valuable,  but  not  in  such 
danger :  so  do  the  angels  in  heaven  peculiarly  rejoice  in  the  conversion  of  the 
most  abandoned  sinners.  Yea,  and  God  himself  so  readily  forgives  and  receives 
them,  that  he  may  be  represented  as  having  part  in  the  joy. 

12.  Give  me  the  part  of  goods  that  falleth  to  me — See  the  root  of  all  sin  I  A 
^osire  of  disposing  of  ourselves;  of  independency  on  God! 

13.  He  took  a  journey  into  afar  country — Far  from  God:  God  was  not  in 
nil  his  thoughts :  And  squandered  away  his  substance — All  the  grace  he  had 
rsceived. 

14.  He  began  to  be  in  want — All  his  worldly  pleasures  failing,  he  grew  con 
scions  of  his  want  of  real  good. 

15.  And  he  joined  himself  to  a  citizen  of  that  country — Either  the  devil  or 
one  of  his  children,  the  genuine  citizens  of  that  country  which  is  far  from  God 
He  sent  him  to  feed  swine — He  employed  him  in  the  base  drudgery  of  sin. 

lb.  He  would  fain  have  filed  his  belly  with  the  husks — He  would  fain  hav« 
■atisfied  himself  witli  worldly  comforts.     Vain,  fruitless  endeavour! 

*  Matt,  xviii.  12. 


CHAPTER  XV  I8b 

have  filled  his  belly  with  the  husks  that  the  swine  ate ;    and  no 

7  man  gave  to  him.    And  coming  to  himself  he  said,  How  many  hired 

servants  of  my  father  have  bread  enough  and  to  spare,  and  I  am 

18  perishing  with  hunger?  I  will  arise  and  go  to  my  father,  and  will 
say  to  him,  Father,  I  have  sinned  against  Heaven  and  before  thee  : 

19  I  am  no  more  worthy  to  be  called  thy  son ;  make  me  as  one  of  thy 

20  hired  servants.  And  he  arose  and  came  to  his  father:  but  wh''e 
he  was  yet  a  great  way  off,  his  father  saw  him,  and  his  bowels 

M  yearned,  and  he  ran,  and  fell  on  his  neck,  and  kissed  him.  And 
the  son  said  unto  him.  Father,  I  have  sinned  against  Heaven  and 

22  belbre  thee,  and  am  no  more  worthy  to  be  called  thy  son.  But  the 
father  said  to  his  servants.  Bring  forth  the  best  robe  and  put  it  on 

23  him,  and  put  a  ring  on  his  hand,  and  shoes  on  his  feet.     And  bring 

24  hither  the  fatted  calf,  and  kill  it,  and  let  us  eat  and  be  merry.  For 
this  my  son  was  dead,  and  is  alive  again:  he  was  lost,  and  is  found. 

'^5  Ahd  they  began  to  be  merry.  Now  his  eldest  son  was  in  the  field. 
And  as  he  came  and  drew  nigh  to  the  house,  he  heard  music  and 

26  dancing.     And  calling  one  of  the  servants,  he  asked  what  these 

27  things  meant  ?  And  he  told  him,  Thy  brother  is  come,  and  thy 
father  hath  killed  the  fatted  calf,  because  he  hath  received  him  in 

28  good  health.     But  he  was  angry,  and  would  not  go  in :   therefore 

29  his  father  coming  out,  entreated  him.  And  he  answering,  said  to 
his  father,  Lo,  so  many  years  do  I  serve  thee,  neither  transgressed 
I  thy  commandment  at  any  time  ;  yet  thou  never  gavest  me  a  kid, 

30  that  I  might  make  merry  with  my  friends.  But  as  soon  as  this 
thy  son  was  come,  who  hath  devoured  thy  substance  with  harlots, 

31  thou  hast  killed  for  him  the   fatted  calf.      And  he   said  to   him, 

32  Son,  thou  art  always  with  me,  and  all  that  I  have  is  thine.     But  it 

17.  And  coming  to  himself — For  till  then  he  was  beside  himself,  as  all  men  are, 
BO  long  as  they  are  without  God  in  the  world. 

18.  /  will  arise  and  go  to  my  father — How  accurately  are  the  first  steps  of  true 
repentance  here  pointed  out !     Against  Heaven — Against  God. 

20.  And  he  arose  and  came  to  his  father — The  moment  he  had  resolved,  he 
^egan  to  execute  his  resolution.  While  he  $ras  yet  a  great  way  off,  his  father 
saw  him — Returning,  starved,  naked. 

22.  But  the  father  said — Interrupting  him  before  he  had  finished  what  he 
uitended  to  say.  So  does  God  frequently  cut  an  earnest  confession  short  by  a 
dis)  lay  of  his  pardoning  love. 

23.  Let  us  be  merry — Both  here,  and  wherever  else  this  word  occurs,  whether 
in  the  Old  or  New  Testament,  it  implies  nothing  of  levity,  but  a  solid,  serious, 
religious,  heartfelt  joy :  indeed  this  was  the  ordinary  meaning  of  the  word  two 
hundred  years  ago,  when  our  translation  was  made. 

25.  The  elder  son  seems  to  represent  the  Pharisees  and  scribes,  mentioned 
verse  2. 

27.  Thy  father  hath  killed  the  fatted  calf — Perhaps  he  mentions  this  rather 
than  the  robe  or  ring,  as  having  a  nearer  connection  with  the  music  and  dancing. 

28.  He  was  angry,  and  would  not  go  in — How  natural  to  us  is  this  kind  of 
reeentment ! 

29.  Lo,  80  many  years  do  I  serve  thee — So  he  was  one  of  the  instan  es  men 
lioned  ver.  7.  How  admirably  therefore  does  this  parable  confirm  that  assertion  I 
Yet  thou  never  gavest  me  a  hid,  that  I  might  make  merry  with  my  friends — Per. 
haps  God  does  not  usually  give  much  joy  to  those  who  never  felt  the  sorrows  of 
repentance. 

31.  Thou  art  ever  with  me,  and  all  that  I  have  is  thine — This  suggests  a  strong 
reason  against  murmuring  at  the  indulgpnce  shown  to  the  greatest  of  sinners. 
As  the  father's  receiving  the  younger  son   did   not   cause  him   to  disinherit  the 


f84  ST.  LUKE. 

was  meet  to  make  merry  and  be  glad  ;  for  this  thy  brothe:  was 
dead,  and  is  alive  again ;  and  was  lost,  and  is  found. 
XVI.     And  he  said  also  to  his  disciples,  There  was  a  certain  rich 
man  who  had  a  steward ;  and  he  was  accused  to  him  as  wastmg 

2  his  goods.     And  calling  him,  he  said  to  him,  Why  hear  I  this  of 
thee  ?     Give  an  account  of  thy  stewardship,  for  thou  canst  be  no 

3  longer  steward.    And  the  steward  said  in  himself.  What  shall  I  do^ 
For  my  lord  taketh  away  the  stewardship  from  me.     I  cannot  dig 

4  to  beg  I  am  ashamed.    I  know  what  to  do,  that  wlien  I  am  removed 

elder;  so  God's  receiving  notorious  sinners  will  be  no  loss  to  those  who  have 
always  served  him ;  neither  will  he  raise  these  to  a  state  of  glory  equal  to  that 
of  those  who  have  always  served  him,  if  they  have,  upon  the  whole,  made  a 
greater  progress  in  inward  as  well  as  outward  holiness. 

32.  This  thy  brother  was  dead,  and  is  alive — A  thousand  of  these  delicate 
louciies  in  the  inspired  writings  escape  an  inattentive  reader.  In  the  30th  verse, 
the  elder  son  had  unkindly  and  indecently  said,  This  thy  son.  The  fatlier  in 
his  reply  mildly  reproves  him,  and  tenderly  says,  This  thy  brother — Amazing 
intimation,  that  the  best  of  men  ought  to  account  the  worst  sinners  their  bre 
thren  still;  and  should  especially  remember  this  relation,  when  they  show  anj 
inclination  to  return. 

Our  Lord  in  this  whole  parable  shows,  not  only  that  the  Jews  had  no  cause  to 
murmur  at  the  reception  of  the  Gentiles,  (a  point  which  did  not  at  that  time  so 
directly  fall  under  consideration,)  but  that  if  the  Pharisees  were  indeed  as  good  as 
they  fancied  themselves  to  be,  still  they  had  no  reason  to  murmur  at  the  kind 
treatment  of  any  sincere  penitent.  Thus  does  he  condemn  them,  even  on  their 
own  principles,  and  so  leaves  them  without  excuse. 

We  have  in  this  parable  a  lively  emblem  of  the  condition  and  behaviour  of  sin. 
ners  in  their  natural  state.  Thus,  when  enriched  by  the  bounty  of  the  great 
common  Father,  do  they  ungratefully  run  from  him,  ver.  12.  Sensual  pleasures 
are  eagerly  pursued,  till  they  have  squandered  away  all  the  grace  of  God,  ver  13. 
And  while  these  continue,  not  a  seri<ius  thought  of  God  can  find  a  place  in  their 
minds.  And  even  when  afflictions  come  upon  them,  ver.  14,  still  they  will  make 
hard  shifts  before  they  will  let  the  grace  of  God,  concurring  with  his  providence, 
persuade  them  to  think  of  a  return,  ver.  15,  16. 

When  they  see  themselves  naked,  indigent,  and  undone,  then  they  recover  the 
exercise  of  their  reason,  ver.  17.  Then  they  remember  the  blessings  they  have 
thrown  away,  and  attend  to  the  misery  they  have  incurred.  And  hereupon  they 
resolve  to  return  to  their  father,  and  put  the  resolution  immediately  in  practice, 
ver.  18,  19. 

Behold  with  wonder  and  pleasure  the  gracious  reception  they  find  from  Divine, 
injured  goodness !  When  such  a  prodigal  comes  to  his  father,  he  sees  him  afar 
off,  ver.  20.  He  pities,  meets,  embraces  him,  and  interrupts  his  acknowledg- 
ments  with  the  tokens  of  his  returning  favour,  ver.  21.  He  arrays  him  with  the 
robe  of  a  Redeemer's  righteousness,  with  inward  and  outward  holiness;  adorns 
hiin  with  all  his  sanctifying  graces,  and  honours  him  with  the  tokens  of  adopting 
love,  ver.  22.  And  all  this  he  does  with  unutterable  delight,  in  that  he  who  was 
lost  IS  now  found,  ver.  23,  24. 

Let  no  elder  brother  murmur  at  this  indulgence,  but  rather  welcome  the  pro- 
digal back  into  the  family.  And  let  those  who  have  been  thus  received,  wander 
no  more,  but  emulate  tiie  strictest  piety  of  those  who  for  many  years  have  served 
their  heavenly  Father,  and  not  transgressed  his  commandments. 

XVI.  And  he  said  also  to  his  disciples — Not  only  to  the  scribes  and  Pharisees 
to  whom  he  had  hitherto  been  speaking,  but  to  all  the  younger  as  well  as  the 
elder  brethren  :  to  the  returning  prodigals  who  were  now  his  disciples.  A  cer. 
tain  rich  man  had  a  steward — Christ  here  teaches  all  that  are  now  in  favour 
with  God,  particularly  pardoned  penitents,  to  behave  wisely  in  what  is  commit. 
ted  to  them. 

3.  To  beg  I  am  ashamed — But  not  ashamed  to  cheat !  This  was  likewise  i 
sense  of  honour!     "  By  men  called  honour,  but  by  angels  pride" 

4.  /  know — That  is,  I  am  resolved,  what  to  do. 


CHAPTER  XVI.  1«5 

from  the    stewardship,  they  may  receive    me    .iito  tlieir   houses 

5  So  having  called  to  him  every  one  of  his  lord's  debt>)rs,  he  said  to 

6  the  first,  How  much  owest  thou  to  my  lord  ?  And  he  said,  A 
hundred  measures  of  oil.     He  said  to  him,  Take  thy  bill,  and  sit 

7  down  quickly,  and  write  fifty.  Then  said  he  to  another,  And  how 
much  owest  thou  ?     He  said,  A  hundred  measures  of  wheat.     H* 

8  saith.  Take  thy  bill,  and  write  four-score.  And  the  lord  com 
mended  the  unjust  steward,  because  he  had  done  wisely  ;  for  iht 
children  of  this  world  are  wiser  in  their  generation  than  the  chil 

6  dren  of  light.  And  1  say  to  you.  Make  to  yourselves  friends  of  the 
mammon  of  unrighteousness,  that,  when  ye  fail,  they  may  receive 

10  you  into  the  everlasting  habitations.  He  that  is  faithful  in  tlie  least, 
is  faithful  also  in  much ;  and  he  that  is  unjust  in  the  least,  is  unjust 

11  also  in  much.  If  therefore  ye  have  not  been  faithful  in  the  un- 
righteous mammon,  who  will  intrust    you  with   the   true   riches  '< 

12  And  if  ye  have  not  been  faithful  in  that  which  is  another's,  who 

13  will  give  you  that  which  is  your  own  ?  *  No  servant  can  serve  two 
masters;  for. either  he  will  hate  the  one,  and  love  the  other,  or  he 
will  cleave  to  the  one,  and  despise  the  other.  Ye  cannot  serve 
God  and  mammon. 

8.  And  the  lord  commended  the  unjust  steward — Namely,  in  this  respect,  be- 
cause  he  had  used  timely  precaution  :  so  thai  though  the  dishonesty  of  .such  a 
servant  be  detestable,  yet  his  foresight,  care,  and  contrivance,  about  the  interests 
of  this  life,  deserve  our  imitation,  witli  regard  to  the  more  important  affairs  of 
anotlier.  The  children  of  this  world — Those  who  seek  no  other  portion  than  this 
world  :  Are  wiser — Not  absolutely,  for  they  are,  one  and  all,  egregious  fools;  but 
they  are  more  consistent  with  tliemselves  ;  they  are  truer  to  their  principles ; 
they  more  steadily  pursue  their  end ;  they  are  wiser  in  their  generation — That  is, 
in  their  own  way,  than  the  children  of  light — The  children  of  God,  whose  light 
shines  on  their  hearts. 

9.  And  I  say  to  you — Be  good  stewards  even  of  the  lowest  talents  wherewith 
God  hath  intrusted  you.  Mammon  means  riches  or  money  It  is  termed  the 
mammon  of  unrighteousness,  because  of  the  manner  wherein  it  is  commonly 
either  procured  or  employed.  Make  yourselves  friends  of  this,  by  doing  all 
possible  good,  particularly  to  the  cliildren  of  God :  that  when  ye  fail,  when  your 
flesh  and  your  heart  faileth,  when  this  earthly  tabernacle  is  dissolved,  those  of 
them  who  have  gone  before  may  receive,  may  welcome  you  into  the  everlasting 
habitations. 

10.  And  whether  ye  have  more  or  less,  see  that  ye  be  faithful  as  well  as  wise 
stewards.  He  that  is  faithfiil  in  what  is  meanest  of  all,  worldly  substance,  is  also 
fiithful  in  things  of  a  higher  nature  ;  and  he  that  uses  these  lowest  gifts  unfaith. 
fully    is  likewise  unfaithful  in  spiritual  things. 

11  Who  will  intrust  you  with  the  true  riches? — How  should  God  intrust  you 
with  spiritual  and  eternal,  which  alone  are  true  riches? 

12.  If  ye  have  not  been  faithful  in  that  which  was  another^s — None  of  thitse 
temporal  things  are  yours:  you  are  only  stewards  of  them,  not  proprietois : 
God  is  the  proprietor  of  all ;  he  lodges  them  in  your  hands  for  a  season :  but 
rtill  they  are  his  ])roperty.  Rich  men,  understand  and  consider  this.  If  your 
iteward  uses  any  part  of  your  estate  (so  called  in  the  language  of  men)  any 
farther  or  any  otherwise  than  you  direct,  he  is  a  knave:  he  has  neither  con- 
scitnce  nor  honour.  Neither  have  you  eitlier  one  or  the  other,  if  you  use  any 
part  of  that  estate,  which  is  in  truth  God's,  not  yours,  any  otherwise  than  he 
liirects.  That  which  is  your  own — Heaven,  which  when  you  have  it,  will  be  your 
ow  n  for  ever. 

13.  And  you  cannot  he  faithful  to  God,  if  you  trim  between  God  and  tlie 
world,  if  you  do  not  serve  him  alone. 

»  Matt,  vi,  24. 


186  ST.  LUKE. 

14  And  the  Pharisees,  who  were  covetous,  heard  all  these  things, 

15  and  they  derided  him.  And  ne  said  to  them,  Ye  aie  they  who 
justify  yourselves  before  men  :  but  God  knoweth  your  hearts ; 
and  that  which  is  highly  esteemed  among  men,  is  an  abomination 

IC  before  God.  *The  law  and  the  prophets  were  until  John:  from 
that  time  the  kingdom  of  God  is  preached,  and  every  man  forcetl 

17  into  it.     t  Yet  it  is  easier  for  heaven  and  earth  to  pass,  than  for  one 

18  tittle  of  the  law  to  fail.  \  Whosoever  putteth  away  his  wife  and 
marrieth  another,  committeth  adultery  ;  and  whosoever  marrieth 
her   that    is    put    away   from    her  husband,    cominitietl.    adultery. 

19  There  was  a  certain  rich  man,  who  was  clothed  in  purple  and  fine 

20  linen,  and  feasted  splendidly  every  day.  And  there  was  a  certain 
beggar,  named   Lazarus,  whc  was  laid  at  his  gate  full  of  sores ; 

21  And  desiring  to  be   fed  with  the  crumbs  that  fell  from  the  rich 

22  man's  table  :  yea,  the  dogs  also  came  and  licked  his  sores.  And 
the  beggar  died,  and  was  carried  by  angels  into  Abraham's  bosom  : 

23  the  rich  man  also  died,  and  was  buried :  And  in  hell  lifting  up  his 
eyes,  being  in  torments,  he  seeth  Abraham  afar  off  and  Lazarus  in 

24  his  bosom  ;  And  crying  out,  he  said.  Father  Abraham,  Lave  mercy 
on  me,  and  send  Lazarus  to  dip  the  tip  of  his  finger  in  water  and 

25  cool  my  tongue  ;  for  I  am  tormented  in  this  flame.     But  Abraham 

15.  And  he  said  to  them.  Ye  are  they  who  justify  yourselves  before  men — The 
sense  of  the  whole  passage  is,  that  pride,  wherewith  you  justify  yourselves,  feeda 
covetousness,  derides  the  Gospel,  ver.  14,  and  destroys  the  law,  ver.  18.  All 
which  is  illustrated  by  a  terrible  example.  Ye  justify  yourselves  before  men — Ye 
think  yourselves  righteous,  and  persuade  others  to  think  you  so. 

16.  The  law  and  the  prophets  were  in  force  until  John :  f>  om  that  time  the  Gospel 
takes  place  ;  and  humble  upright  men  receive  it  witli  inexpressible  earnestness. 

17.  Not  that  the  Gospel  at  all  destroys  the  law. 

18.  But  ye  do;  particularly  in  tliis  notorious  instance. 

19.  There  was  a  certain  rich  man — Very  probably  a  Pharisee,  and  one  that  jus- 
tified himself  before  men  ;  a  very  honest,  as  well  as  honourable  gentleman  :  though 
it  was  not  proper  to  mention  his  name  on  this  occasion  :  who  nms  clothed  in  pur- 
ple and  fine  linen — and  doubtless  esteemed  on  tliis  account,  (perhaps  not  only  by 
those  who  sold  it,  but  by  most  that  knew  him,)  as  encouraging  trade,  and  acting 
according  to  his  quality:  And  feasted  splendidly  every  day — And  consequently 
was  esteemed  yet  more,  for  his  generosity  and  hospitality  in  keeping  so  good  a 
table. 

20.  And  there  was  a  certain  beggar  named  Lazarus,  (according  to  the  Greek 
pronunciation)  or  Eleazer.  By  his  name  it  may  be  conjectured,  he  was  of  no 
mean  family,  though  it  was  thus  reduced.  There  was  no  reason  for  our  Lord  to 
conceal  his  name,  which  probably  was  then  well  known.  Theophylact  observes, 
from  the  tradition  of  the  Hebrews,  that  hj  lived  at  Jerusalem.  Yea,  the  dogs 
also  came  and  licked  his  sores — It  seems  this  circumstance  is  recorded  to  show 
tliat  all  his  ulcers  lay  bare,  and  were  not  closed  or  bound  up. 

22.  And  the  beggar — Worn  out  with  hunger,  and  pain,  and  want  of  all  things, 
died:  and  was  carried  by  angels  (amazing  change  of  the  scene!)  info  Abraham't 
bosom — So  the  Jews  styled  paradise ;  the  place  where  the  souls  of  good  men  re. 
main  from  death  to  the  resurrection.  The  rich  man  also  died,  and  was  buried^— 
D3ubtless  with  pomp  enough,  though  we  do  not  read  of  his  lying  in  state  ;  that 
stupid,  senseless  pageantry,  that  shocking  insult  on  a  poor,  putrefying  carcoss,  was 
reserved  for  our  enlightened  age! 

23.  He  seeth  Abraham  afar  off — And  yet  knew  him  at  that  distance  :  and  shaU 
not  Abraham's  children,  when  they  are  together  in  paradise,  know  each  other! 

24.  Father  A  braham,  have  mercy  on  me — It  cannot  be  denied,  but  here  is  ona 

*  Matt.  xi.  13         t  Matt,  v,  18.        %  Matt  v.  31  ;  xjx.  7. 


CHAPTER  XVII  187 

said,  Son,  remember  that  thou  in  thy  lifetime  receivedst  thy  gooti 
things,  and  likewise  Lazarus  evil  things  :   but  now  he  is  comforted, 

26  and  thou  art  tormented.  And  beside  all  this,  between  us  and  you 
there  is  a  great  gulf  fixed ;  so  that  they  who  would  pass  from 
hence  to  you,  cannot,  neither  can  they  pass  that  would  come  to  us 

27  from  thence.     Then  he  said,  I  pray  thee,  therefore,  father,  that  thou 

28  wouldst  send  him  to  my  father's  house  :  For  I  have  five  brethren  .; 
that  he  may  testify  to  them,  lest  they  also  come  into  this  place  of 

29  torment.     Abraham  saith  to  him.  They  have  Moses  and  the  pro- 

30  phets ;  let  them  hear  them.     And  he  said,  Nay,  father  Abraham  ; 

31  but  if  one  go  to  them  from  the  dead,  they  will  repent.  And  he  said 
to  him.  If  they  hear  not  Moses  and  the  prophets,  neither  will  they 
be  persuaded  though  one  rose  from  the  dead. 

XVII,     Then  said  he  to  the  disciples,  *  It  is  impossible  but  offences 

2  Wi  .  come  ;  but  wo  to  him  through  whom  they  come.  It  were  bet- 
ter for  him  that  a  millstone  were  hanged  about  his  neck,  and  he 
cast  into  the  sea,  than  that  he  should  offend  one  of  these  little  ones. 

3  fTake  heed  to  yourselves  ;   if  thy  brother  sin,  rebuke  him,  and  if 

4  he  repent,  forgive  him.  And  if  he  sin  against  thee  seven  times 
in  a  day,  and  seven  times  in  a  day  return  to  thee,  saying,  I  repent, 

5  thou  shalt  forgive  him.     \  And  the  apostles  said  to  the  Lord,  In- 

6  crease  our  faith.  And  the  Lord  said.  If  ye  had  faith  as  a  grain  of 
mustard  seed,  ye  might  say  to  this  sycamine  tree.  Be  thou  rooted 

precedent  in  Scripture  of  praying  to  departed  saints :  but  who  is  it  that  prays, 
and  with  what  success?  Will  any,  who  considers  this,  be  fond  of  copying  aftei 
him? 

25.  But  Abraham  said.  Son — According  to  the  flesh.  Is  it  not  worthy  of  ob. 
scrvation,  that  Abraham  will  not  revile  even  a  damned  soul  ?  and  shall  living  men 
revile  one  another  ?  Thou  in  thy  lifetime  receivedst  thy  good  things — Thou  didst 
choose  and  accept  of  worldly  things  as  thy  good,  thy  happiness.  And  can  any 
be  at  a  loss  to  know  why  he  was  in  torments  ?  This  damnable  idolatry,  had  there 
been  nothing  more,  was  enough  to  sink  him  to  the  nethermost  heli. 

26.  Beside  this  there  is  a  great  gulf  fixed — Reader,  to  which  side  of  it  wilt 
thou  go  ? 

28.  Lest  they  also  come  into  this  place — He  might  justly  fear  lest  their  re- 
proaches should  add  to  his  own  torment. 

31.  Neither  will  they  be  persuaded — Truly  to  repent:  for  this  implies  an  entire 
change  of  heart :  but  a  thousand  apparitions  cannot  effect  this.  God  only  can, 
applying  his  word. 

XVII.  1.  It  is  impossible  but  offences  will  come — And  they  ever  did  and  do 
come  chiefly  by  Pharisees,  that  is,  men  who  trust  in  themselves  that  they  are 
righteous,  and  despise  others. 

2.  Little  ones — Weak  believers. 

3.  Take  heed  to  yourselves — That  ye  neither  offend  others,  nor  be  offended  by 
9thers. 

4.  If  he  sin  against  thee  seven  times  in  a  day,  and  seven  times  in  a  day  return, 
saying,  I  repent — That  is,  if  he  give  sufficient  proof  that  he  does  really  repent, 
ifter  having  sinned  ever  so  often,  receive  him  just  as  if  he  had  never  sinned 
agai.ist  thee.  But  this  forgiveness  is  due  only  to  real  penitents.  In  a  lowej 
sense  we  are  to  forgive  all,  penitent  or  impenitent;  (so  as  to  bear  them  the  sin 
cerest  good  will,  and  to  do  them  all  the  good  we  can  ;)  and  that  not  seven  times 
only,  but  seventy  times  seven. 

5.  Lord,  increase  our  faith — That  we  may  thus  forgive,  and  may  neither  offend 
nor  be  offended. 

6.  And  he  said.  If  ye  had  faith  as  a  grain  of  mustard  seed — If  ye  had  tlie  least 

»  Matt,  xviii.  6  .  Mark  ix,  42.         tMatt.  xviii.  15.         t  Matt,  xvii,  20. 


188  ST.  LUKE. 

7  up,  and  be  thou  planted  in  the  sea ;  and  it  should  obey  you.  But 
which  of  you  having  a  servant  plougriing  or  feeding  cattle,  wil   say 

S  to  him  as  soon  as  he  cometh  from  the  field,  Come  and  sit  dow  n  to 
table?  And  will  not  rather  say  to  him,  Make  ready  wherewith  1 
may  sup,  and  gird  thyself  and  serve  me  till  I  have  eaten,  and  after- 

9  ward  thou  shalt  eat  and  drink  ?  Doth  he  thank  that  servant  because 

1 0  he  did  the  things  that  were  commanded  him  1  I  think  not.  So 
likewise  ye,  when  ye  have  done  all  the  things  that  are  commanded 
you,  say.  We  are  unprofitable  servants ;  we  have  done  what  wa3 
our  duty  to  do. 

11  And  as  he  went  to  Jerusalem,  he  passed  through  the  midst  of 

12  Samaria  and  Galilee.     And  as  he  entered  into  a  certam  village, 

13  there  met  him  ten  lepers,  who  stood  afar  ofl":   And  they  lifted  up 

14  their  voice  and  said,  Jesus.  Master,  have  mercy  on  us.  And  see- 
ing them,  he  said  to  them.  Go,  show  yourselves  to  the  priests.  And 
as  they  went,  they  were  cleansed. 

15  And  one  of  them,  when  he  saw  that  he  was  healed,  turned  back. 

16  and  with  a  loud  voice  glorified  God.     And  fell  down  on  his  face 

17  at  his  feet,  giving  him  thanks  ;  and  he  was  a  Samaritan.  And 
.8  Jesus  answering  said,  Were  there  not  ten  cleansed?     But  where 

are  the  nine  ?     There  are  not  found  returning  to  give  glory  to  God, 

19  save  this  stranger.  And  he  said  to  him.  Arise  and  go,  thy  faith 
hath  saved  thee. 

20  And  being  asked  by  the  Pharisees,  When  cometh  the  kingdom 
of  God,  he  answered  them  and  said,  The  kingdom  of  God  cometh 

21  not  with  observation.     Neither  shall  they  say,  Lo  here,  or  lo  there  ; 

22  for  behold,  the  kingdom  of  God  is  within  you.  And  he  saiu  to  the 
disciples,  The  days  will  come,  when  ye  shall  desire  to  see  one  of 

23  the  days  of  the  Son  of  man,  and  shall  not  see  it.  *  And  when  they 
shall  say  to  you.  See  here  ;  or  see  there  ;  go  not,  nor  follow  them. 

measure  of  true  faith,  no  instance  of  duty  would  be  too  hard  for  you.  Ye  would 
say  to  this  sycamine  tree — This  seems  to  liave  been  a  kind  of  proverbial  ex- 
pression. 

7.  But  which  of  you — But  is  it  not  meet  that  you  should  first  obey,  and  then 
triumph  ?     Though  still  with  a  deep  sense  of  your  utter  unprofitableness. 

9.  Doth  he  thank  that  servant — Does  he  account  himself  obliged  to  him? 

10.  When  ye  have  done  all,  say,  We  are  unprofilahle  servants — For  a  man  can- 
not profit  God.  Happy  is  he  who  judges  himself  an  unprofitable  servant:  mise- 
rable is  he  whom  God  pronounces  such.  But  though  we  are  unprofitable  to  him, 
our  serving  him  is  not  unprofitable  to  us.  For  he  is  pleased  to  give  by  his  grace 
a  value  to  our  good  works,  which  in  consequence  of  his  promise  entitles  us  to 
an  eternal  reward. 

20.  The  kingdom  of  God  cometh  not  with  observation — With  such  outward  pomp 
as  draws  the  observation  of  every  one. 

21.  Neither  shall  they  say,  Lo  here,  or  lo  there — This  shall  not  be  the  language 
of  those  who  are,  or  shall  be  sent  by  me,  to  declare  the  coming  of  my  kingdom. 
For  "beheld  the  kingdom  of  God  is  within  or  among  you — Look  not  for  it  in  distant 
tim^s  Of  remote  places:  it  is  now  in  the  midst  of  you  :  it  is  come  :  it  is  present 
in  the  soul  of  every  true  believer  :  it  is  a  spiritual  kingdom,  an  internal  princi 
pie.     Wherever  it  exists,  it  exists  in  the  heart. 

22.  Ye  shall  desire  to  see  one  of  the  days  of  the  Son  of  man — One  day  of  mercy, 
or  one  day  wherein  you  might  converse  with  me,  as  you  do  now. 

23.  They  shMl  my,  See,  Christ  is  hete,  or  there — Limiting  his  presence  to  thi* 
or  that  place. 

*  MatU  xxiv,  26. 


CHAPTER  XVIIl  189 

24  For  as  the  lightning  that  lighteneth  out  of  the  cne  part  under  hea- 
ven, shineth  to  the  other  part  under  heaven,  so  shall  the   Son  of 

25  man  be  in  his  day.     But  first  he  must  suffer  many  things,  and  be 

26  rejected  by  this  generation.     *  And  as  it  was  in  the  days  of  Noah, 
2"^  so  shall  it  be  also  in  the  days  of  the  Son  of  man.  ♦  They  ate,  they 

drank,  they  married,  they  were  given  in  marriage,  till  the  day  that 
Noah  entered  into  the  ark,  and  the  flood  came  and  destroyed  thena 

28  all.     Likewise  also  as  it  was  in  the  days  of  Lot :   they  ate,  '.h?y 

29  drank,  they  bought,  they  sold,  they  planted,  they  builded :  Btn 
the  day  that   Lot  went  out  of  Sodom,  it  rained  fire  and  brimstone 

30  from  lieaven  and  destroyed  them  all.     Even  thus  shall  it  be  in  the 

31  day  that  the  Son  of  man  is  revealed  In  that  day,  he  that  shall  be 
on  the  house  top  and  his  goods  in  the  house,  let  him  not  go  down 
to  take  them  away :  and  he  that  is  in  the  field,  let  him  likewise  not 

32  return  back.     Remember  Lot's  wife,     f  Whosoever  shall  seek  to 

33  save  his  life,  shall  lose  it,  and  whosoever  shall  lose  his  life,  shall 

34  preserve   it.     I  tell  you,  in  that  night  there  shall  be  two   men  in 

35  one  bed  ;  one  shall  be  taken  and  the  other  left.  Two  women 
shall  be  grinding  together ;  one  shall  be  taken  and  the  other  left. 

36  Two  men  shall  be  in  the  field  :    one  shall  be  taken  and  the  other 

37  left.  X  And  they  answering  said  to  him,  Where,  Lord  ?  And  he 
said  to  them,  \Vheresoever  the  body  is,  there  will  the  eagles  be 
gathered  together. 

XVIIL      And  he  spake   a   parable  to  them   to   this   end,  that  men 

2  ought  always  to  pray,  and  not  to   faint,   Saying,  There   was   in  a 
certain  city  a  judge  who  feared  not   God  nor  reverenced   man. 

3  And  there  was  a  widow  in  that  city,  and  she  came  to  him,  saying, 

4  Do  me  justice  on  mine  adversary.     And  he  would  not  for  a  while, 
but  afterward  he  said  in  himself.  Though  I   fear  not  God  nor 

5  reverence  man.  Yet  because  this  widow  giveth  me  trouble,  I  will 
do  her  justice,  lest  by  her   continual   coming  she   weary  me  out. 

6  And  the  Lord  said.  Hear  what  the  unjust  judge  saith  !     And  shall 

7  not  God  vindicate  his  own  elect,  who   cry  aloud  -to   him   day  and 

24.  So  shall  also  the  Son  of  man  be — So  swift,  so  wide,  shall  his  appearing  be  : 
In  his  day — The  last  day. 

26.  The  days  of  the  Son  of  man — Those  which  immediately  follow  that  which 
is  eminently  styled  his  day. 

31.  In  that  day — (Which  will  be  the  grand  type  of  the  last  day)  when  ye  shall 
see  Jerusalem  encompassed  with  armies. 

32.  Remember  Lot's  loife — And  escape  with  eJl  speed,  without  ever  looking  be- 
hind you. 

33.  The  sense  of  this  and  the  followinjf  verses  is,  Yet  as  great  as  the  danger 
vrill  be,  do  not  seek  to  sa/e  your  life  by  violating  your  conscience :  if  you  do,  you 
« ill  surely  lose  it :  whereas  if  you  should  lose  it  for  my  sake,  you  shall  be  paid 
witl  life  everlasting.  But  the  most  probable  way  of  preserving  it  now,  is  to  be 
always  ready  to  give  it  up  :  a  peculiar  Providence  shall  then  watch  over  jou,  and 
yut  a  difference  between  you  and  other  men. 

XVIII.  1.  He  spake  a  parable  to  thein — This  and  the  following  parable  warn  us 
against  two  f  ital  extremes,  with  regard  to  prayer :  the  former  against  faintness 
and  weariness,  the  latter  against  self  confidence. 

7.  And  shall  not  God — The  most  just  Judge,  vindicate  his  own  elect — Preserve 
the  Christians  from  ah  their  adversaries,  and  in  particular  save  them  out  of  the 
eneral   destruction,  and  avenge  them  of  the  Jews?   Though  he  bear  long  loi'.h 

*  Matt,  xxiv,  .''•"  +  Luke  ix.  24  ;  John  xii,  25.         t  Matt,  .xxiv,  28. 

13 


190  ST    LUKE. 

8  night,  though  he  bear  long  with  them  1  1  tell  you  he  will  vindicate 
them  speedily.  Yet  when  the  Son  of  man  cometh,  will  he  find 
faith  upon  earth  ? 

9  And  he  spake  this  parable  to  certain  who  trusted  in  themselves 

10  that  they  w^re  righteous,  and  despised  others.  Two  men  went 
up  into  the  temple  to  pray,  the  one  a  Pharisee    and  the  other  a 

1 1  publican.  The  Pharisee  stood  by  himself  and  prayed  thus,  God, 
I  thank  thee,  that   I  am  not  as  other  men  are,  rapacious,  uiijnet 

1  2  adulterers,  or  even  as  this  publican.     I  fast  twice  in  the  week  :   1 

1  3  give  tithes  of  all  that  I  possess.     And   the  publican  standing  afar 

off,  would  not  so  much  as  lift  up  his  eyes  to  heaven,  but  smote 

14  upon  his  breast,  saying,  God  be  merciful  to  me  a  sinner.  I  tell 
you  this  man  went  down  to  his  house  justified  rather  than  the 
other ;  for  every  one  that  exalteth  himself  shall  be  humbled,  and 
he  that  humbleth  himself  shall  be  exalted. 

15  *  And   they  brought   to  him   also   infants,   that  he  might  touch 

16  them  ;  but  the  disciples  seeing  it,  rebuked  them.  But  Jesus  call 
ing  them  to  him,  said.  Suffer  little  children  to  come  to  me  and  for- 

17  bid  them  not :  for  of  such  is  the  kingdom  of  God.  Verily  I  sav  to 
you,  Whosoever  shall  not  receive  the  kingdom  of  God  as  a  little 
child,  shall  in  nowise  enter  therein. 

18  t  And   a   certain   ruler  asked  him,   saying,  Good  Master,  what 

19  shall  I  do  to  inherit  eternal  life  ?  But  Jesus  said  to  him.  Why 
callest  thou  me  good  ^   There  is  none  good  save  one,  that  is,  God. 

20  Thou   knowest    the   commandments,    |  Do   not    commit   adultery. 

21  Do  not  murder.  Do  not  steal  Do  not  bear  false  witness.  Ho- 
nour thy  father  and  thy  mother.     And  he  said,  All  these  have  I 

22  kept  from  my  childhood.  Jesus  hearing  these  things  said  to  him, 
Yet  lackest  thou  one  thing :  sell  all  that  thou  hast,  and  distribute 
to  the  poor,  and  thou  shalt  have   treasure   in  heaven ;  and  come, 

them — Though  he  does  not  immediately  put  an  end,  either  to  the  wrongs  of  the 
wicked,  or  the  sufferings  of  good  men. 

8.  Yet  when  the  Son  of  man  cometh,  will  he  find  faith  upon  earth — Yet  not- 
withstanding all  the  instances  both  of  his  long  suffering  and  of  his  justice, 
whenever  he  shall  remarkably  appear,  against  their  enemies  in  this  age  or  in 
after  ages,  how  few  true  believers  will  be  found  upon  earth  ! 

9.  He  spake  this  parable — Not  to  hypocrites ;  the  Pharisee  here  mentioned 
was  no  hypocrite,  no  more  than  an  outward  adulterer :  but  he  sincerely  trusted 
in  himself  that  he  was  righteous,  and  accordingly  told  God  so,  in  the  prayer  which 
none  but  God  heard. 

12.  /  fast  twice  in  the  week — So  did  all  the  strict  Pharisees :  every  Monday 
and  Thursday.  I  give  tithes  of  all  that  I  possess — Many  of  them  gave  one  f\ill 
tenth  of  their  income  in  tithes,  and  another  tenth  in  alms,  the  sum  of  this  ^)lea 
Is,  I  do  no  harm :  I  use  all  the  means  of  grace :  I  do  all  the  good  I  crn. 

13.  The  publican  standing  afar  off — From  the  holy  of  holies,  would  not  so  much 
as  lift  up  his  eyes  to  heaven — Touched  with  shame,  which  is  more  ingenuous 
than  fear. 

14.  This  man  went  down — From  the  hill  on  which  the  temple  stood,  justified 
rather  than  the  other — That  is,  and  not  the  other. 

16.  Calling  them — Those  that  brought  the  children  .  of  such  is  the  kingdom  of 
God — Such  are  subjects  of  the  Messiah's  kingdom.  And  such  as  these  it  pro 
perly  belongs  to. 

22.  Yet  laclmtit  thou  one  thing — Namely,  to  love  God  more  than  mammon. 
Our  Saviour  knew  his  heart,  and  presently  put  him  upon  a  trial  which  laia  it  open 

"^  Matt.  xix.  13:  Marl'  r.  l:i  *  \tntt    xix,  16;  Mark  x.  17  t  Exod.  xx,  l",  &c 


CHAPTER  XIX.  191 

23  follow  me      And  when  he  heard  this,  lie  was  very  sorrowful ;  for 

24  he  was  very  rich.  And  Jesus  seeing  that  he  was  very  sorrowful, 
said,  How  hardly  shall  they  that  have   riches  enter  into  the  king- 

25  dom  of  God  ?  It  is  easier  for  a  camel  to  go  through  a  needle's  eye, 

26  than  for  a  rich  man  to  enter  into  the  kingdom  of  God.     And  they 

27  that  heard   it  said,    Who  then  can  be  saved  ?  And  he   said,  The 

28  things  impossible  with  men,  are  possible  with  God.     Then  Peter 

29  said,  Lo,  we  have  left  all  and  followed  thee.  And  he  said  to  them, 
Verily  I  say  unto  you.  There  is  no  man  that  hath  left  house,  oi 
parents,  or  brethren,  or  wife,  or  children,  for  the  kingdom  of  God's 

30  sake,  Who  shall  not  receive  manifold  more  in  the  present  time,  and 
in  the  world  to  come  life  everlasting. 

31  *  Then  he  took  to  him  the  twelve,  and  said  to  them,  Behold, 
we  go  up  to  Jerusalem,  and  all  things  that  are  written  by  the  pro- 

32  phet3  vail  be  accomplished  on  the  Son  of  man.  For  he  will  be 
delivered  to   the   Gentiles,   and    will    be   mocked,   and    spitefully 

33  entreated,  and  spitted  on  :   And  they  will  scourge  him,  and  put  him 

34  to  death :  and  the  third  day  he  wdl  rise  again.  And  they  under- 
stood none  of  these  things  ;  and  'his  saying  was  hid  from  them, 
neither  knew  they  the  things  which  were  spoken. 

35  t  And  while  he  was  yet  nigh  to  Jericho,  a  certain  blind  man  sai 

36  by  the  way  side  begging.     And  hearing  the  multitude  pass  by,  he 

37  asked  what  it  meant  ?   And  ih^^y  told  him,  Jesus  of  Nazareth  pass- 

38  eth  by.     And  he  cried   aloud,  saying,  Jesus,  thou   Son  of  David. 

39  have  mercy  on  me.  And  they  that  went  before  charged  him  to 
hold  his  peace  ;  but  he  cried  so  much  the  more.  Thou  Son  of  David, 

40  have  mercy  on  me.     And  Jesus  standing  still,  commanded  him  to 

41  be  brought  to  him  :   and  when  he  was  come  near,  he  asked  him,  Say- 

42  ing,  What  wilt  thou  that  I  should  do  for  thee  ?  He  said.  Lord,  that 
I  may  receive  my  sight.     And  Jesus   said   to  him.   Receive  thy 

43  sight,  thy  faith  hath  saved  thee.  And  immediately  he  received  his 
sight,  and  followed  him,  glorifying  God  :  and  all  the  people  seeing 
it,  gave  praise  to  God. 

XIX.     And  he   entered  and  passed  through  Jericho.     And  behold  a 

2  man  named  Zaccheus,  who  was  the  chief  of  the  publicans,  and  he 

3  was  rich.     And  he  sought  to  see  Jesus  who  he  was,  and  could  not 

4  for  the  crowd,  because  he  was  little  of  stature.  And  running  be- 
to  the  ruler  himself.  And  to  cure  his  love  of  the  world,  which  could  not  in 
him  be  cured  otherwise,  Christ  commanded  him  to  sell  all  that  he  had.  But  he 
does  not  command  us  to  do  this;  but  to  use  all  to  the  glory  of  God. 

34.  They  understood  none  of  these  things — The  literal  meaning  they  could  not 
but  understand.  But  as  they  could  not  reconcile  this  to  tlieir  preconceived 
opinion  of  the  Messiah,  they  were  utterly  at  a  loss  in  what  parabolical  or  figura- 
tive sense  to  take  what  he  said  concerning  his  sufferings  ;  having  their  thoughtij 
itill  taken  up  with  the  temporal  kingdom. 

XIX.  1  He  passed  through  Jericho — So  that  Zaccheus  nmst  have  lived  near 
the  end  of  the  town  :  the  tree  was  in  the  town  itself!  And  he  was  rich — Tiiese 
words  seem  to  refer  to  the  discourse  in  the  last  chapter,  ver.  24—27,  particularly 
•o  ver.  27.  Zaccheus  is  a  proof,  that  it  is  pos.sible  by  the  power  of  God  for  even 
I  rich  man  to  enter  into  the  kingdom  of  heaven. 

2.  I'he  chief  of  the  publicans — What  we  would  term,  commissioner  of  the  Oua 
toms.     A  very  honourable  as  well  as  profitable  place. 

*  Matt.  XX.  17;  Mark  x.  32.         t  Matt,  xx,  29;  Mark  x,  46 


192  ST.   LUKE. 

fore,  he  climbed  up  into  a  sycamore  tree  to  see  him  ;  for  he  was  to 
5  pass  by  that  way.     And  Jesus,  when  he  came  to  the  piace,  lookiiig 

up  saw  him,  and  said  to  him,  Zaccheus,  make  haste  and  come 
G  down  ;  for  to-day  I  must  abide  at  thy  house.     And  he  made  haste 

7  and  came  down,  and   received  him  joyfully.     And  seeing  it,  they 
all  murmured,  saying.  He  is  gone  in  to  be  a  guest  with  a  sinner 

8  And  Zaccheus  stood  and  said  to  the  Lord,  Behold,  Lord  the  half 
of  my  goods  I  give  to  the  poor,  and  if  I  have  wronged  any  man  oi 

9  any  thing,  I  restore  him  four-fold.     And  Jesus  said  to  him,  To-daj 
is  salvation  come  to  this  house  ;  forasmuch  as  he  also  is  a  son  of 

iO  Abraham.  *  For  the  Son  of  man  is  come  to  seek  and  to  save  t.bat 
which  was  lost. 

1 1  And  as  they  were  hearing  these  things,  he  added  and  spake  a 
parable,  because  he  was  nigh  Jerusalem,  and  because  they  thought 

12  the  kingdom  of  God  would  immediately  appear.  He  said  there- 
fore, t  A.  certain  nobleman  went  into  a  far  country,  to  receive  for 

13  himself  a  kingdom,  and  to  return.  And  having  called  ten  of  his 
servants,  he  gave  them  ten  pounds,  and  said  unto  them.  Trade  till 

14  I  come.     But  his   citizens   hated  him,  and  sent  an   embassy  after 

15  him,  saying,  We  will  not  have  this  man  to  reign  over  us.  And 
when  he  was  returned,  having  received  the  kingdom,  he  command 
ed  those   servants  to  be  called  to  him,  to  whom  he  had  given  the 

16  money,  to  know  what  each  had  gained  by  trading.     Then  came 

17  the  first,  saying.  Lord,  thy  pound  hath  gained  ten  pounds.  And  he 
said  to  him,  Well  done,  good  servant ;    because  thou  hast  been 

18  faithful  in  a  very  little,  be  thou  governor  over  ten  cities.     And  the 

19  second  came,  saying.  Lord,  thy  pound  hath  gained  five  pounds.    And 

20  he  said  to  him  likewise.  Be  thou  also  over  five  cities.  And  another 
came,  saying.   Lord,  behold  thy  pound,  which  I  have  kept  laid  up 

21  in  a  napkin.  For  I  feared  thee,  because  thou  art  an  austere  man  : 
thou  takest  up  what  thou  layedst  not  down,  and  reapest  what  thou 

4.  And  running  before — With  great  earnestness.  He  climbed  up — Notwith 
standing  his  quality  :  desire  conquering  honour  and  shame. 

5.  Jesus  said,  Zaccheus,  make  haste  and  come  down — What  a  strange  mixture 
of  passions  must  Zaccheus  have  now  felt,  hearing  one  speak,  as  knowing  both 
his  name  and  his  heart  I 

7.  They  all  murmured — All  who  were  near  :  though  most  of  them  rather  out 
of  surprise  than  indignation. 

8.  And  Zaccheus  stood — Showing  by  his  posture,  his  deliberate  purpose  and 
ready  mind,  and  said.  Behold,  Lord,  I  give — I  determine  to  do  it  immediately. 

9.  He  also  is  a  son  of  Abraham — A  Jew  born,  and  as  such  has  a  right  to  the 
first  offer  of  salvation. 

11.  They  thought  the  kingdom  of  God — A  glorious  temporal  kingdom,  would 
'.mmediately  appear. 

12.  He  went  into  a  far  country  to  receive  a  kingdom — Christ  went  to  heaven^ 
10  receive  his  sovereign  power  as  man,  even  all  authority  in  heaven  and  earth. 

13.  Trade  till  I  come — To  visit  the  nation,  to  destroy  Jerusalem,  to  judge  the 
rorld  :  or,  in  a  more  particular  sense,  to  require  thy  soul  of  thee. 

14.  But  his  citizens — Such  were  those  of  Jerusalem,  hated  him,  and  sent  an 
embassy  after  him — The  word  seems  to  imply,  their  sending  ambassadors  to  a 

iperior  court,  to  enter  their  protest  against  his  being  admitted  to  the  regal 
power.  In  such  a  solemn  manner  did  the  Jews  protest,  as  it  were,  before  God, 
that  Christ  should  not  reign  over  them  .  this  man — So  they  call  him  in  contempt 

15.  When  he  was  returned — In  his  glory. 

*  Ma:t.  xviii,  11.        t  Matt,  xiv,  14 ;  Mark  xiii,  34: 


CHAPTER  XIX.  193 

22  didst  not  sow.  And  he  saitli  to  him,  Out  of  ihy  own  mouth  will  1 
judge  thee,  thou  wicked  servant.  Thou  knowest  that  I  am  an 
austere  man,  taking  up  what  I  laid  not  down,  and  reaping  what  1 

23  did  not  sow.  Wherefore  then  gavest  thou  not  my  money  into  the 
bank,  and  at  my  coming  I  should  have  received  it  with   interest  ? 

24  And  he  said  to  them  that  stood  by,  Take  tlie  pound  from  him,  and 

25  give  it  to  him  that  hath  ten  pounds.     (And  they  said  to  him.  Lord, 
W  he  hath  ten  pounds  !)  *  For  I  say  unto  you.  To  every  one  that  hath 

shall  be  given :  but  from  him  that  hath  not,   even  what  he  hath 

27  shall  be  taken  avvay  from  him.  Moreover,  those  my  enemies,  who 
would  not  that  I  should  reign  over  them,  bring  hither  and  slay  be- 

28  fore  me.  And  having  said  these  things,  he  went  before  going  up 
to  Jerusalem 

29  t  And  as  he  drew  nigh  to  Bethphage  and  Bethany,  at  the  mount 
called   the  mount  of  Olives,  he  sent  two  of  his  disciples,  saying, 

30  Go  ye  into  the  village  over  against  you,  in  which  entering,  ye  shall 
fiud  a  colt  tied,  whereon  never  man  yet  sat,  loose  him  and  bnng 

31  him  hither.     And  if  any  man  ask  you.  Why  do  ye  loose  him,  thus 

32  shall  ye  say  to  him.  The  Lord  hath  need  of  him.     And  they  that 

33  were  sent  went,  and  found  even  as  he  had  said  to  theni.  And  as 
they  were  loosing  the  colt,  the  owners  thereof  said  to  them.  Why 

34  loose  ye  the  colt  ?  And  they  said.  The  Lord  hath  need  of  him.    And 

35  they  brought   him  to  Jesus,   and  they  cast  their  garments  on  the 

36  colt,  and  set  Jesus  thereon.     And   as  he  went,  they  spread  their 

37  clothes  in  the  way.  And  when  he  was  now  come  nigh,  at  the  de- 
scent of  the  mount  of  Olives,  the  whole  multitude  of  the  disciples 
began  to  rejoice  and  praise  God  with  a  loud  voice,  for  all  the  mighty 

38  works  that  they  had  seen,  Saying,  Blessed  be  the  king  that  com- 
eth  in  the  name  of  the  Lord :   peace  be  in  heaven,  and  glory  in  the 

39  highest.     And   some  of  the   Pharisees   from  among  the  multitude 

40  said  to  him.  Master,  rebuke  thy  disciples.  And  he  answering  said 
to  them,  I  tell  you,  that  if  these  should  hold  their  peace,  the  stones 

41  would  immediately  cry  out      And  as  he  drew  near,  he  beheld  the 

42  city,  and  wept  over  it,  Saying,  O  that  thou  hadst  known,  even  thou, 

43  at  least  in  this  thy  day,  the  things  that  are  for  thy  jieace !  But 
now  they  are  hid  from  thine  eyes      For  the  days  shall  come  upon 


23.  With  interest — Which  does  not  appear  to  be  contrary  to  any  law  of  God 
or  man.  But  tiiis  is  no  plea  for  usury,  that  is,  the  taking  such  interest  as  implies 
any  degree  of  oppression  or  extortion. 

25.    They  said — With  admiration,  not  envy. 

27.  He  went  before — The  foremost  of  the  company,  showing  his  readiness  to 
Buffer. 

29.  He  drew  nigh  to  the  place  where  the  borders  of  Bethphage  and  Bethany 
met,  which  was  at  the  foot  of  the  mount  of  Olives. 

37.  The  whole  multitude  began  to  praise  God — Speaking  at  once,  as  it  seems, 
tom  a  Divine  impulse,  words  which  most  of  them  did  not  understand. 

38.  Peace  in  heaven — God  being  reconciled  to  man. 

39.  Rebuke  thy  disciples — Paying  thee  this  immoderate  honour. 

40  If  these  should  hold  their  peace,  the  stones,  which  lie  before  you,  would  cry 
out — That  is,  God  would  raise  up  some  still  more  unlilcely  instruments  to  declare 
his  praise.     For  the  power  of  God  will  not  return  empty. 

42.  O  that  thou  hadst  known,  at  least  in  this  thy  day — After  thou  hast 
neglected  ao  many.     Thy  day — The  day  wherein  God  still  offers  thee  hie  blessings 

'  'Uatt  XXV,  29:    Liikeviii,  18.         i  Matt,  jtxi,  1 ;  Mark  xi.  1 


i94  ST.  LUKE 

thee,  that  thine  enemies  shall  cast  a  trench  about  thee  and  com- 
t4  pass  thee  round,  and  straiten  thee  on  every  side.  And  shall  cast 
thee  to  the  ground,  and  thy  children  that  are  in  thee  ;  and  they 
shall  not  leave  in  thee  one  stone  upon  another :  because  thou  knew- 
est  not  the  time  of  thy  visitation. 

45  *  And  going  into  the  temple,  he  drove  out  them  that  sold,  and 

46  them  that  bought  therein.  Saying  to  them.  It  is  written,  f  My  housi 
is  the  house  of  prayer,  but  ye  have  made  it  a  den  of  thieves, 

47  And  he  was  daily  teaching  in  the  temple.  But  the  chief  priests 
and  the  scribes,  and  the  chief  of  the  people,  sought  to  destroy  him, 

AS  And  found  not  what  they  might  do ;  for  all  the  people  hung  upon 

him  to  hear  him. 
XX.     X  And  on  one  of  those  days,  as  he  taught  the  people  in  the 

temple  aud  preached  the  Gospel,  the  chief  priests  and  the  scribes 
•^  came  upon  him,  with  the  elders.     And  spake  to  him,  saying.  Tell 

us.  By  what  authority  dost  thou  these  things,  and  who  is  he  that 

3  gave  thee  this  authority  ?     And  he  answering,  said,  I  will  also  ask 
you  one  thing,  and  tell  me,  Was  the  baptism  of  John  from  hea- 

4  ven,  or  of  men?     And  they  reasoned  among  themselves,  saying. 

5  If  we  say  from  heaven,  he  will  say.  Why  then  did  ye  not  believe 

6  him  ?     But  if  we  say  of  men,  all  the  people  will  stone  us  ;  for  they 

7  are  persuaded  that  John   was   a   prophet.      And  they  answered. 

8  They  could   not  tell  whence.     Jesus  said  to  them.  Neither  tell  1 
you  by  what  authority  1  do  these  things. 

9  §  Then  he  spake  this  parable  to  the  people :  A   certain  man 
planted  a  vineyard,  and  let  it  out  to  husbandmen   and  went  into  a 

1 0  far  country  for  a  long  time.  And  at  the  season  he  sent  a  servan» 
to  the  husbandmen,  that  they  might  give  him  of  the  fruit  of  the 

1 1  vineyard  ;  but  the  husbandmen  beat  and  sent  him  away  empty.  And 
again  he  sent  another  servant :   and  they  beat  him  also,  and  treated 

12  him  shamefully,  and  sent  him  away  empty.     And  again  he  sent 

13  a  third,  and  they  wounded  him  also,  and  cast  him  out.  Then 
said  the  lord  of  the  vineyard,  What  shall  I   do  ?     I  will  send  my 

]  4  beloved  son  ;  perhaps  seeing  him  they  will  reverence  him.  But 
the  husbandmen  seeing  him,  reasoned  among  themselves,  saying. 
This  is  the  heir:   come,  let  us  kill  him,  that  the  inheritance  may 

15  be  ours.     So  they  cast  him  out  of  the  vineyard  and  killed  him. 

16  What  therefore  will  the  lord  of  the  vineyard  do  to  them?  He  will 
come  and   destroy  these   husbandmen,  and   give  the   vineyard  to 

43.  Thine  enemies  shall  cast  a  trench  about  thee,  and  compass  thee  around — 
A.11  this  was  exactly  performed  by  Titus,  the  Roman  general. 

44.  And  thy  children  within  thee — All  the  Jews  were  at  that  tmie  gathered 
together,  it  being  the  time  of  the  passover.     They  shall  not  leave  in  thee  one  stent 

ir'on  another — Only  three  towers  were  left  standing  for  a  time,  to  show  the  for. 
iiH'.r  strerigih  and  magnificence  of  the  place.  But  these  likewise  were  afterward 
levelled  -vith  ihe  ground, 

XX.  9  A  long  time — It  was  a  long  time  from  the  entrance  of  the  Israelites 
mlo  Canaan  to  the  birth  of  Christ. 

Ifi.  He  will  destroy  these  husbandmen — Probably  he  pointed  to  the  scribes, 
chief  priests,  and  elders :  who  allowed,  he  mill  miserably  destroy  those  wicked 
wen,  Matt,  xxi,  41 ;  but  could  not  bear  that  this  should  be  applied  to  themselvos. 

»  Matt,  xxi,  12  ;  Mark  xi,  U.         t  Isa.  Ivi,  7.         t  Matt,  xxi,  23  ;  Mark  xi  27. 
()  Matt,  xxi,  33  ;  Mark  xii,  1. 


CHAPTER  XX.  19fl 

17  others.  And  hearing  it  they  said,  God  forbid.  And  he  looked  ot 
them  and  said,  What  is  this  then  that  is  written,  *  The  stone  which 
the   builders   rejected,  this   is  become    the   head  of  the  corner? 

18  f  Whosoever    shall  fall   on   that  stone   shall  be  broken;    but  on 

19  whomsoever  it  shall  fall,  it  will  grind  him  to  powder.  And  the 
chief  priests  and  scribes  sought  to  lay  hands  on  him  the  same  hour ; 
but  they  feared  the  people,  for  they  knew  he  had  spoken  this  para- 
ble against  them. 

?0  :f:  And  watching  him,  they  sent  forth  spies,  feigning  themselves 
to  he  just  men,  to  take  hold  of  his  discourse,  that  they  might  deli- 

2\  ver  him  to  the  power  and  authority  of  the  governor.  And  they 
asked  him,  saying,  Master,  we  know  that  thou  speakest  and  tea  ch- 
est rightly,  neither  acceptest  thou  persons,  but  teachest  the  way  of 

22  God  HI  truth :  Is  it  lawful  for  us  to   give  tribute  to  Cesar  or  no  ? 

23  But  he,  observmg  their  craftiness,  said  to  them.  Why  tempt  ye  me  ? 

24  Show  me  a  penny.     Whose  image  and  inscription  hath  it  ?     They 

25  answering  said,  Cesar's.  He  said,  Render  therefore  to  Cesar  the 
things  which  are  Cesar's,  and  to  God  the  things  which  are  God's. 

26  And  they  could  not  take  hold  of  his  words  before  the  people ;  and 
marvelling  at  his  answer,  they  held  their  peace. 

27  §  Then  certain  of  the  Sadducees  (who  deny  there  is  any  re- 
surrection)  coming   to   him,   asked   him,   saying.    Master,    Moses 

28  wrote  to  us,  ||  If  a  man's  brother  die,  having  a  wife,  and  he  die 
without  children,  that  his  brother  should  take  his  wife,  and  raise 

29  up  seed  to  his  brother.     Now  there  were  seven  brethren,  and  the 

30  first  taking  a  wife,  died   without  children.     And  the  second  took 

31  her  to  wife,  and  he  died  childless.  And  the  third  took  her,  and  in 
like  manner  the  seven  also  ;  and  they  died  and  left  no  children. 

32  Last  of  all  the  woman  died  also.     Therefore  in  the  resurrection 

33  whose  wife  of  them  is  she  ?     For  seven  had  her  to  wife.     And  Jesus 

34  answering  said  to  them.  The   children  of  this  world  marry,  and 

35  are  given  in  marriage.  But  they  who  are  counted  worthy  to  ob- 
tain that  world,  and  the  resurrection  from  the  dead,  neither  marry 

36  nor  are  given   in  marriage.     For  neither  can  they  die  any  more  , 

They  might  also  mean,  God  forbid  that  we   should  be  guilty  of  such  a  crime  aa 
your  parable  seems  to  charge  us  with,   namely,  rejecting  and  killing  the  heir. 
Our  Saviour  answers,  But  yet  will  ye  do  it,  as  is  prophesied  of  you. 
17.  He  looked  on  them — To  sharpen  their  attention. 

20.  Just  men — Men  of  a  tender  conscience.      To  take  hold  of  his  discourss- 
If  he  answered  as  they  hoped  he  would. 

21.  Thou  speakest — In  private,  and  teachest — In  public. 

24.  Show  me  a  penny — A  Roman  penny,  which  was  the  money  that  was 
usually  paid  on  that  occasion. 

26.  Theij  could  not  take  hold  of  his  words  before  the  people — As  they  did  after 
«  ard  before  the  sanhedrim,  in  the  absence  of  the  people,  chap,  xxii,  67,  &c. 

34.  The  children  of  this  world — The  inhabitants  of  earth,  marry  and  are  given 
m  marriage — As  being  all  subject  to  the  law  of  mortality  ;  so  that  the  species  is 
in  need  of  being  continually  repaired. 

35.  But  they  who  obtain  that  world — Which  they  enter  into,  before  the  ream 
rection  of  the  dead. 

36.  They  are  the  children  of  God — In  a  more  eminent  sense  when  they  rise 
»jain 

•  j»«>  cxviii,  22       +  Matt,  xxi,  45.       J  Matt,  xxii,  16 ;  Mark  xii,  12.      ^  Matt.  xxii.  23 ; 
Mark  xii.  18.         II  Deut.  xxv.  5. 


196  ST.  LUKE. 

for  they  are  equal  to  angels,  and  are  the  children  of  God,  being  the 

37  children  of  the  resurrection.  But  that  the  dead  are  raised,  even 
Moses  showed  at  the  bush,  *  when  he  calleth  the  Lord,  The  God 

38  of  Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob  For  he 
is  not  a  God  of  the  dead,  but  of  the  living ;  so  that  all  live  to  him. 

39  And  some  of  the  scribes  answering  said,  Master,  thou  hast  Sj.oker 

40  excellently  well.  And  after  that,  they  durst  not  ask  him  ^ny  ^ues 
tion  at  all. 

41  f  And  he  said  to  them.  How  say  they  that  Christ  is   David's 

42  son  ?      And   David  himself  saith  in  the  book  of  Psalms,  |  The 

43  Lord  said  unto  my  Lord,  Sit  thou  on  my  right  hand,  Till  I  make 

44  thine  enemies  .^y  footstool.     David  therefore   calleth  him   Lord : 

45  how  is  he  then  hi"^  son  1     Then  in  the  hearing  of  all  the  people,  he 

46  said  to  his  disciples,  §  Beware  of  the  scribes,  who  desire  to  walk 
in  long  robes,  and  love  salutations  in  the  markets,  and  the  highest 

47  seats  in  the  synagogues,  and  the  chief  places  at  feasts,  ||  Who 
devour  widows'  houses,  and  for  a  pretence  make  long  prayers  ;  these 
shall  receive  greater  damnation. 

XXI.     **  And  looking  up  he  saw  the  rich  casting  their  gifts  into  the 

2  treasury      And  he  saw  also  a  certain  poor  widow  casting  in  thither 

3  two  mites.     And  he  said,  Of  a  truth  I  say  to  you.  This  poor  widow 

4  hath  cast  in  more  than  they  all.  For  all  of  these  have  of  their 
abundance  cast  into  the  offerings  of  God :  but  she  of  her  penury 
hath  cast  in  all  the  living  that  she  had. 

5  ft  And  as  some  spake  of  the  temple,  that  it  was  adorned  with 

6  goodly  stones  and  gifts,  he  said.  As  for  these  things  which  ye  behold, 

37.  That  the  dead  are  raised,  even  Moses,  as  well  as  the  other  prophets  showed, 
when  he  calleth — That  is,  when  he  recites  the  words  which  God  spoke  of  him- 
self, /  am  the  God  of  Abraham,  <^c.  It  cannot  properly  be  said,  that  God  is  the 
God  of  any  who  are  totally  perished. 

38.  He  is  not  a  God  of  the  dead,  or,  there  is  no  God  of  the  dead — That  is,  the 
term  God  implies  such  a  relation,  as  cannot  possibly  subsist  between  him  and  the 
dead  ;  who  in  the  Sadducees'  sense  are  extinguished  spirits ;  who  could  neither 
worship  him,  nor  receive  good  from  him.  So  that  all  live  to  him — All  who  have 
him  for  their  God,  live  to  and  enjoy  him.  This  sentence  is  not  an  argument  for 
what  went  before ;  but  the  proposition  which  was  to  be  proved.  And  the  con- 
sequence is  apparently  just.  For  as  all  the  faithful  are  the  children  of  Abra- 
ham, and  the  Divine  promise  of  being  a  God  to  him  and  his  seed  is  entailed  upon 
them,  it  implies  their  continued  existence  and  happiness  in  a  future  state  as 
much  as  Abraham's.  And  as  the  body  is  an  essential  part  of  man,  it  implies 
both  his  resurrection  and  tiieirs ;  and  so  overthrows  the  entire  scheme  of  the 
Sadducean  doctrine. 

40.  They  durst  not  ask  him  any  question — The  Sadducees  durst  not.  One  of 
the  scribes  did,  presently  afler. 

XX^I.  1.  He  looked  up — From  those  on  whom  his  eyes  wore  fixed  before. 

5  Giodly  stones — Such  as  no  engines  now  in  use  could  have  brought,  or  even 
(et  upon  each  other.  Some  of  them  (as  an  eye  witness  who  lately  measured 
.hem  writes)  were  forty-five  cubits  long,  five  high,  and  six  broad  ;  yet  brought 
'.hither  from  another  country.  And  gifts — Wiiich  persons  delivered  from  im 
minent  dangers  had,  in  accomplishment  of  their  vows,  hung  on  the  walls 
and  pillars. 

The  marble  of  the  temple  was  so  white,  that  it  appeared  like  a  mountain  of 
snow  at  a  distance.  And  the  gilding  of  many  parts  made  it,  especially  when  thi 
Bun  shone,  a  most  splendid  and  beautiful  spectacle 

'  E»Td  i;;,  {?  ;t  Matt,  xxii,  41  ;  Mark  xii,  35  I  Psalm  ox   1  ()  Matt,  xxiii.  5 

II  Matt,  xxiii.  14  **  Mark  xii,  41  tt  Matt,  xxiv,  I ;  Mark  xiii,  1. 


CHAPTER  XXI.  197 

the  day?  will  come,  in  wliich  there  shall  not  be  left  one  stone  upon 

7  anottie  ,  that  shall  not  be  thrown  down.     And  they  asked  him 
saying,  Master,  when  shall  these  things  be  ?     And  what  is  the  sign 

8  when  these  things  shall  come  to  pass  ?     And  he  said.  Take  heed 
that  ye  be  not  deceived  :   for  many  shall  come  in  my  name,  saying 

9  I  am  the  Christ ;  and  the  time  is  near.     Go  ye  not  after  them.    And 
when  ye  shall  hear  of  wars  and  commotions,  be  not  terrified  ;  for 

10  these  things  must  be  first ;  but  the  end  is  not  immediately.  Then 
said   he  to  them,  Nation  shall   rise  against  nation,  and  kingdom 

1 1  against  kingdom.  And  great  earthquakes  shall  be  in  divers  places, 
and  fiimines  and  pestilences,  and  there   shall  be  fearful  sights  and 

12  great  signs  from  heaven.  *  But  before  all  these  things  they  shall 
lay  their  hands  on  you  and  persecute  i/ou,  delivering  you  up  to  the 
synagogues  and  into  prisons,  being  brought  before  kings  and  rulers 

13  for  my  name's  sake.     And  it  shall  turn   to  you  for  a  testimony. 

14  Settle   it   therefor  3    m    your  hearts,  not  to   premeditate   what  to 

15  answer.     For  I  will  give  you  a  mouth  and  wisdom,  which  all  your 

16  adversaries  shall  not  be  able  to  gainsay  or  resist,  f  But  ye  shall 
be    betrayed    both   by   parents,   and    brethren,   and    kinsfolk,   and 

17  friends  :   and  some  of  you  they  will  cause  to  be  put  to  death.     J  And 

18  ye  shall   be   hated  by   all   men   for  my  name's   sake.     But  there 

19  shall  not  a  hair  of  your  head  perish.     In  your  patience  possess 

20  ye   your  souls.     And   when   ye   see    Jerusalem  compassed    with 

21  armies,  then  know  that  the  desolation  thereof  is  nigh.  Then  let 
them  that  are  in  Judea  flee  to  the  mountains,  and  let  them  that  are 
in  the  midst  of  it  depart  out,  and  let  not  them  that  are  in  the  coun- 

22  tries  enter  into  it.     For  these  are  the  days  of  vengeance,  that  all 

23  things  which  are  written  may  be  fulfilled.  But  wo  to  them  that 
are  with  child,  and  to  them  that  give  suck  in  those  days  ;  for  there 

24  shall  be  great  distress  in  the  land,  and  wrath  on  this  people.  And 
they  shall  fall  by  the  edge  of  the  sword,  and  shall  be  led  away  cap- 

8.  /  am  the  Christ ;  and  the  time  is  near — When  I  will  deliver  you  from  all 
your  enemies.     They  are  the  words  of  the  seducers. 

9.  Commotions — Intestine  broils  ;  civil  wars. 

11.  Fearful  sights  and  signs  from  heaven — Of  which  Josephus  gives  a  circum- 
stantial account. 

13.  It  shall  turn  to  you  for  a  testimony — Of  your  having  delivered  your  own 
80-ls,  and  of  their  being  without  excuse. 

18.  Not  a  hair  of  your  head — A  proverbial  expression,  shall  perish — Without 
the  special  providence  of  God.  And  then,  not  before  the  time,  nor  without  a 
full  reward. 

19.  In  your  patience  possess  ye  yoiir  souls — Be  calm  and  serene,  masters  of 
yourselves,  and  superior  to  all  irrational  and  disquieting  passions.  By  keeping 
the  government  of  your  spirits,  you  will  both  avoid  much  misery,  and  guard  tho 
bstler  against  all  dangers. 

21.  Let  them  that  are  in  the  midst  of  it — Where  Jerusalem  stands  (that  is,  they 
t*  ,dt  are  in  Jerusalem)  depart  out  of  ft,  before  their  retreat  is  cut  off  by  the  uniting 
tf  the  forces  near  the  city,  and  let  not  them  that  are  in  the  adjaent  countries  by 
any  meiins  enter  into  it. 

22.  Ail  things  which  are  written — Particularly  in  Daniel. 

24.  They  shall  fall  by  the  edge  of  the  sword,  and  shall  be  led  away  captive — 
Eleven  hundred  thousand  perished  in  the  siege  of  Jerusalem,  and  above  ninety 
thousand  were  sold  for  slaves.  So  terribly  was  this  prophecy  fulfilled  !  And  Jeru. 
salein  shall  be  trodden  by  the  Gentiles — That  is,  inhabited.     So   it   was  indeed 

*  Mark  xiii,  9.        t  Matt,  x,  21  t  Mat»  vxi  %  13  ;  Mark  xiii.  13. 


198  ST   LUKE. 

live  into  all  nations  •  and  Jerusalem  shall  be  trodden  by  the  Gen 

25  tiles,  till  the  times  ol  the  Gentiles  are  fulfilled.  *  And  there  shali 
be  signs  in  the  sun,  and  moon,  and  stars  ;  and  upon  the  earth  dis- 

26  tress  of  nations,  with  perplexity,  the  sea  roaring  and  tossing  ;  Men 
fainting  away  for  fear,  and  expectation  of  the  things  coming  upon 

27  the  world  ;  for  the  powers  of  the  heavens  shall  be  shaken.  And 
then  shall  they  see  the  Son  of  man  coming  m  a  cloud,  with  power 
and  great  glory. 

28  Now  when  these  things  begin  to  come  to  pass,  look  up  and  liO 
up  your  heads  ;  for  your  redemption  draweth  nigh. 

29  And  he  spake  a  parable  to  them,  Behold  the  fig  tree  and  all  the 

30  trees.     When   they  now  shoot  forth,  ye  see  and   know  of  your* 

31  selves,  that  summer  is  now  nigh.     So  likewise  when  ye  see  these 

32  things  come  to  pass,  know  that  the  kingdom  of  God  is  nigh.  Ve- 
rily I   say  unto  you,  this  generation  shall  not  pass  away,  till  all 

33  things  be   effected.     Heaveii  and  earth  shall  pass  away,  but  my 

34  words  shall  in  nowise  pass  away,  f  But  take  heed  to  yourselves, 
lest  at  any  time  your  hearts  be  overloaded  with  gluttony  and 
drunkenness,  and  the  cares  of  this  life,  and  so  that  day  come  upon 

35  you  unawares.     For  as  a  snare  shall  it  come  on  all  them  that  sit 

36  on  the  face  of  the  whole  earth.  Watch  ye  therefore  and  pray 
always,  that  ye  may  be  counted  worthy  to  escape  all  these  things 
which  will  come  to  pass,  and  to  stand  before  the  Son  of  man. 

The  land  was  sold,  and  no  Jew  suiTeied  even  to  come  within  sight  of  Jerusalem. 
The  very  foundations  of  the  city  were  plouglied  up,  and  a  lieathen  temple  built 
where  the  temple  of  God  had  stood.  The  times  of  the  Gentiles — That  is,  the 
times  limited  for  their  treading  the  city  ;  which  shall  terminate  in  the  full  con- 
version of  the  Gentiles. 

25.  And  there  shall  be — Before  the  great  day,  which  was  typified  by  the  destruc- 
tion  of  Jerusalem:  signs — Different  from  those  mentioned  ver.  11,  &c. 

28.  Now  when  these  things — Mentioned  ver.  8,  and  ver.  10,  &c,  begin  to  come 
to  pass,  look  up  with  firm  faith,  and  lift  up  your  heads  with  joy  :  for  your  redemp. 
tion  out  of  many  troubles  draweth  nigh,  by  God's  destroying  your  implacable 
enemies. 

29.  Behold  the  fig  tree  and  all  the  trees — Christ  spake  this  in  the  spring,  just 
before  the  passover;  when  all  the  trees  were  budding  on  the  mount  of  Olives, 
where  they  then  were. 

30.  Ye  know  of  yourselves — Though  none  teach  you. 

31.  The  kingdoin  of  God  is  nigh — The  destruction  of  the  Jewish  city,  temjde, 
and  religion,  to  make  way  for  tlie  advancement  of  my  kingdom. 

32.  Till  all  things  be  effected — All  that  has  been  spoken  of  the  destruction  of 
Jerusalem,  to  which  the  question,  ver.  7,  relates :  and  which  is  treated  of  from 
the  8th  to  the  24th  verse. 

34.  Take  heed,  lest  at  any  time  your  hearts  be  overloaded  with  gluttony  and 
drunkenness — And  was  there  need  to  warn  the  apostles  themselves  against  such 
sins  as  these  ?  Then  surely  there  is  reason  to  warn  even  strong  Christians  against 
the  very  grossest  sins.  Neither  are  we  wise,  if  we  think  ourselves  out  of  the 
reach  of  any  sin :  and  so  that  day — Of  judgment  or  of  death,  come  upon  you,  even 
you  that  are  not  of  this  world — Unawares. 

35.  That  sit — Careless  and  at  ease. 

36.  Watch  ye  therefore — This  is  the  genera,  concltieion  of  all  that  precedes 
That  ye  may  be  counted  worthy — This  word  sometimes  signifies  an  honour  con- 
forred  on  a  person,  as  when  the  apostles  are  said  to  be  counted  worthy  to  suffer 
thame  for  Christ,  Acts  v,  41.  Sometimes  meet  or  becoming :  as  when  John 
the  Baptist  exhorts,  to  bring  fruits  worthy  of  repentance,  Luke  iii,  8.     And  so  ta 

*  Matt,  xxiv,  29  ;  Mark  xiii,  24.         t  Matt,  xxiv,  42  ;  Mark  xiii,  33 ;  Chap,  xii,  35 


CHAPTER   XXII  19J> 

J7  Now  by  day  he  was  teaching  in  the  temple ;  and  ai  uighi  going 
38  out  he  lodged  at  the  mount  called  the  mount  of  Olives.     And  all 

the  people   came   early  in  the  morning  to  him   in  the  temple  to 

hear  him. 
XXII.    *  Now  the  feast  of  unleavened  bread  drew  nigh,  which  is  called 

2  the  passover.  And  the  chief  priests  and  scribes  sought  how  the^ 
might  kill  him  ;  but  they  feared  the  people. 

3  Then  entered  Satan  into  Judas,  surnamed  Iscariot,  being  of  the 

4  number  of  the  twelve.     And  he  went  and  talked  with  the   chief 
£   priests  and  captains,  how  he  might  betray  him  to  them.     And  they 

6  were  glad,  and  agreed  to  give  him  money.  And  he  promised  and 
sought  opportunity  to  betray  him  to  them,  in  the  absence  of  the 
multitude. 

7  f  And  the  first  day  of  unleavened  bread  was  come,  when  the  pass- 

8  over  was  to  be  killed.     And  he  sent  Peter  and  John,  saying,  Go 

9  and  make  ready  the  passover  for  us,  that  we  may  eat  it.     And  they 

10  said  to  him.  Where  wilt  thou  that  we  make  it  ready  ?  And  he  said 
to  them,  Behold,  when  ye  are  entered  into  the  city,  a  man  will 
meet  you  bearing  a  pitcher  of  water ;    follow  him  into  the  house 

11  where  he  entereth.  And  say  to  the  master  of  the  house.  The  Mas- 
ter saith  to  thee.  Where  is  the  guest  chamber,  where  I  shall  eat 

12  the  passover  with  my  disciples  ?    And  he  will  show  you  a  large 

13  upper  room  furnished;  there  make  ready.  And  they  went,  and 
found  as  he  had  said  to  them.     And  they  made  ready  the  passover. 

14  I  And  when  the  hour  was  come,  he  sat  down,  and  the   twelve 

15  apostles  with  him.  And  he  said  to  them.  With  desire  have  I  de- 
!  :  sired  to  eat  this  passover  with  you,  before  I  suffer.     For  I  say  to 

you,  I  will  not  eat  thereof  any  more,  till  it  be  fulfilled  in  the  king- 

be  counted  worthy  to  escape,  is  to  have  the  honour  of  it,  and  to  be  fitted  or  pre 
pared  for  it.  To  stand — With  joy  and  triumph  :  not  to  fall  before  him  as  his 
enemies. 

37.  Now  by  day — In  the  day  time,  he  loas  teaching  in  the  temple — This  shows 
Iiow  our  Lord  employed  his  time  after  coming  to  Jerusalem  :  but  it  is  not  said, 
he  was  this  day  in  the  temple,  and  next  morning  the  people  came.  It  does  not 
therefore  by  any  means  imply,  that  he  came  any  more  after  this  into  the  temple. 

38.  And  all  the  people  came  early  in  the  morning  to  hear  him — How  much  hap- 
pier were  his  disciples  in  these  early  lectures,  than  the  slumbers  of  the  morning 
could  have  made  them  on  their  beds  !  Let  us  not  scruple  to  deny  ourselves  the 
indulgence  of  unnecessary  sleep,  that  we  may  morning  after  morning  place 
ourselves  at  his  feet,  receiving  the  instructions  of  his  word,  and  seeking  those  of 
his  Spirit. 

XXIL  3.  Then  entered  Satan — Who  is  never  wanting  to  assist  those  whose 
heart  is  bent  upon  mischief. 

4.  Captains — Called  captains  of  the  temple,  ver.  52.  They  were  Jewish 
-ificers,  who  presided  over  the  guards  which  kept  watch  every  night  in  the 
temple. 

15.  With  desire  have  I  desired — That  is,  I  have  earnestly  desired  it.  He  ue. 
bired  it,  both  for  the  sake  of  his  disciples,  to  whom  he  desired  to  manifest  him- 
self farther,  at  this  solemn  parting:  an.l  for  tiie  sake  of  his  whole  Church,  that 
he  might  institute  the  grand  memorial  of  his  death. 

16.  For  I  will  not  eat  thereof  any  more — That  is,  it  will  be  the  last  I  shall  eal 
with  you  before  I  die.  The  kingdom  of  God  did  not  properly  commence  till  hit 
resurrection.     Then  was  fulfilled  what  was  typified  by  the  passover. 

»  Matt,  xxvi,  1 ;  Markxiv   1.        t  Matt.  x.\vi,  17  ;  Mark  xiv,  12.        t  Matt,  xxvi,  20 

Mark  xiv.  17 


<500  ST.  LUKE. 

1 7  Join  of  God.     And  he  took  tfxe  cup,  and  gave  hanks,  and  said,  Take 

18  this  and  divide  it  among  yourselves.     For  I  say  to  you,  I  will  not 
drink  of  the  fruit  of  the  vine  till  the  kingdom  of  God  shall  come 

I C   And  he  took  bread,  and  gave  thanks,  and  brake  it,  and  gave  .o  rhem 
saying.  This  is  my  body  which  is  given  for  you  ;  do  this  in  re- 

20  membrance  of  me.     Likewise  also  the  cup  after  supper,  saying, 
This  cup  IS  the  New  Testament  in  my  blood,  which  is  shed  foi 

21  you.     But  behold,  the  hand  of  him  that  betrayeth  me  is  with  me 

22  on  the  table.     And  truly  the  Son  of  man  goeth  as  it  was  determined  ; 

23  but  wo  to  that  man  by  whom  the  Son  of  man  is  betrayed.     And  they 
inquired   among  themselves,  which  of  them  it  was,  that  would  dc 

24  this  ?    There  was  alsfj  a  contention  among  them,  which  of  them 

25  was  greatest.     And  he  said   to  them.  The  kings  of  the  Gentiles 
lord  it  over  them,  and  they  that  exercise  authority  upon  tliem,  have 

26  the  title  of  benefactors.     But  ye  shall  not  be  so  ;  but  he   that  is 
greatest  among  you,  let  him  be  as  the  least,  and  he  that  is  chief  as 

27  he  that  serveth.     For  which  is  greater,  he  that  sitteth  at  table,  or 
he  that  serveth?    Is  not  he  that  sitteth  at  table  ?  But  I  am  in  the 

28  midst  of  you  as  he  that  serveth.     Ye  are  they  who  have  continued 

29  with  me  in  my  temptations.     And  I  appoint  to  you  a  kingdom,  as 

17.  And  he  took  the  cup — That  cup  whicli  used  to  be  brought  at  the  beginning 
of  the  paschal  solemnity,  and  said.  Take  this  and  divide  it  among  yourselves  ;  for 
I  will  not  drink — As  if  he  had  said,  Do  not  expect  me  to  drink  of  it :  I  will  drink 
no  more  before  I  die. 

19.  And  he  took  bread — Namely,  some  time  after,  when  supper  was  ended, 
wherein  they  had  eaten  the  paschal  lamb.  This  is  my  body — As  he  had  just  now 
ielebrated  the  paschal  supper,  which  was  called  the  passover,  so  in  like  figurative 

aqguage,  he  calls  this  bread  his  body.  And  this  circumstance  of  itself  was  suffi. 
cient  to  prevent  any  mistake,  as  if  this  bread  was  his  real  body,  any  more  than 
the  paschal  lamb  was  really  the  passover. 

20.  This  cup  is  the  New  Testament — Here  is  an  undeniable  figure,  whereby 
the  cup  is  put  for  the  wine  in  the  cup.  And  this  is  called,  The  New  Testament 
in  Christ's  blood,  which  could  not  possibly  mean,  that  it  was  the  New  Testament 
itself,  but  only  the  seal  of  it,  and  the  sign  of  that  blood  which  was  shed  to  con 
firm  it. 

21.  The  hand  of  him  that  betrayeth  me  is  with  me  on  the  table — It  is  evident 
Christ  spake  these  words  before  he  instituted  the  Lord's  Supper  :  for  all  the  other 
evangelists  mention  the  sop,  immediately  after  receiving  which  he  went  out : 
John  xiii,  30.  Nor  did  he  return  any  more,  till  he  came  into  the  garden  to  betray 
his  Master.  Now  this  could  not  be  dipped  or  given,  but  while  the  meat  was  on 
the  table.     But  this  was  all  removed  before  that  bread  and  cup  were  brouglit. 

24.  There  was  also  a  contention  among  them — It  is  highly  probable,  this  was  the 
same  dispute  which  is  mentioned  by  St.  Matthew  and  St.  Mark :  and  conse. 
quently,  though  it  is  related  here,  it  happened  some  time  before. 

25.  They  that  exercise  the  most  arbitrary  authority  over  them,  have  from  thoir 
flatterers  the  vain  title  of  benefactors. 

26  Bui  ye  are  to  be  benefactors  to  mankind,  not  by  governing,  but  bj 
••jrving. 

27.  For-  -This  he  proves  by  his  own  example.  /  am  m  the  midst  of  you — Just 
C3W  ;  see  with  your  eyes.  I  take  no  state  upon  me,  but  sit  in  the  midst,  on  a 
level  with  the  lowest  of  you. 

28.  Ye  have  continued  with  me  in  my  temptations — And  all  his  life  was  nothing 
else,  particularly  from  his  entering  on  his  public  ministry. 

29.  And  I — Will  preserve  you  in  all  your  temptations,  till  ye  enter  into  the 
kingdom  of  glory  :  appoint  to  you — B)  these  very  words.  Not  a  primacy  to  one, 
but  a  kingdom  to  every  one  :  on  the  same  terms  :  as  my  Father  hath  appointed  U 
me — Who  have  fought  and  conquered. 


CHAPTER  XXII.  201 

3U  my  Father  has  appointed  to  me,  That  ye  may  eat  and  drink  at  my 
table  in  my  kingdom,  and  sit  on  thrones,  judging  the  twelve  tribes 

31  of  Israel.     And  the  Lord  said,  Simon,  Simon,  behold,  Satan  hath 

32  desired  to  have  you,  that  he  might  sift  you  as  wheat.  But  1  have 
prayed  for  thee  that  thy  faith  fail  not ;  and  when  thou  art  returned, 

33  strengthen  thy  brethren.     And  he  said  to  him,  Lord,  I  am  raad)  to 

34  go  with  thee  both  to  prison  and  to  death.  And  he  said,  I  tell  thet, 
Peter,  it  shall  not  be  the  time  of  cock  crowing  this  day,  before  thou 

35  wilt  thrice  deny  tha*  diou  knowest  me.  And  he  said  to  them,  Wlun 
I   sent  you  without  purse,  and  scrip,  and  shoes,  lacked  ye   any 

36  thing  ^  And  they  said  Nothing.  Then  said  he  to  them,  But  now 
he  that  hath  a  purse,  lei  him  take  it,  and  likewise  his  scrip  ;  and  he 

37  ^hat  hath  no  sword,  let  him  sell  his  garment  and  buy  one.  For  I 
say  to  you.  That  this  which  is  written  must  yet  be  accomplished 
m  me,  *  And  he  was  numbered  with  f}ie  transgressors.     For  the 

38  things  concerning  me  have  an  end.  And  they  said.  Lord,  behold, 
here  are  two  swords.     And  he  said  to  them.  It  is  enough. 

39  t  And  going  out,  he  went,  according  to  his  custom,  to  the  mount 

40  of  Olives,  and  his  disciples  also  followed  him.  And  when  he  was 
at  the  place  he  said  to  them.  Pray  that  ye  enter  not  into  temptation. 

41  And  as   he  was  withdrawing  from  them  about  a  stone's  cast,  and 

42  kneeling  down,  he  prayed.  Saying,  Father,  if  thou  art  willing,  remove 
this  cup  from  me  :  nevertheless,  not  my  will  but  thine  be   done. 

43  And  there  appeared  to  him  an  angel  from  heaven  strengthening 

44  him.     And  being  in  an  agony  he  prayed  more  earnestly:   and  his 


SO.  That  ye  may  eat  and  drink  at  my  table — That  is,  that  ye  may  enjoy  the 
highest  happiness,  as  guests,  not  as  servants.  These  expressions  seem  to  be 
primarily  applicable  to  the  twelve  apostles,  and  secondarily,  to  all  Christ's  ser- 
vants  and  disciples,  whose  spiritual  powers,  honours,  and  delights,  are  here  repre- 
sented  in  figurative  terms,  with  respect  to  their  advancement  both  in  the  king 
dom  of  grace  and  of  glory.  , 

.31.  Satan  hath  desired  to  have  you — My  apostles,  that  he  might  sift  you  as 
wheat — Try  you  to  the  uttermost. 

32.  But  I  have  prayed  for  thee — Who  wilt  be  in  the  greatest  danger  of  all : 
that  thy  faith  fail  not — Altogether  :  and  when  thou  art  returned — From  thy 
flight,  strengthen  thy  brethren — All  that  are  weak  in  faith  ;  perhaps  scandalized 
at  thy  fall. 

34.  It  shall  not  be  the  time  of  cock  crowing  this  day — The  common  time  of 
cock  crowing  (which  is  usually  about  three  m  the  morning)  probably  did  not  come 
till  after  the  cock  which  Peter  heard  had  crowed  twice,  if  not  oftener. 

35.  When  I  sent  you — lacked  ye  any  thing — Were  ye  not  borne  above  all  want 
and  danger  ? 

36.  But  now — You  will  be  quite  in  another  situation.  You  will  want  every 
thing  He  that  hath  no  sword,  let  him  sell  his  garment  anti  tuy  one — It  is  plain, 
this  ;?  not  to  be  taken  literally.  It  only  means,  This  wih  oe  a  time  of  extreme 
danger. 

37.  Tht  things  which  are  written  concerning  me  have  an  end — Are  now  draw- 
ng  to  a  period  ;  are  upon  the  point  of  being  accomplished. 

38.  Here  are  two  swords — Many  of  GUilee  carried  them  when  they  travelled, 
to  defend  themselves  against  robbers  and  assassins,  who  much  infested  their  roads. 
But  did  the  apostles  need  to  seek  such  defence  ?  And  he  said,  It  is  enough — I  did 
not  mean  literally,  that  every  one  of  you  must  have  a  sword. 

40.    The  place — The  garden  of  Gethsemane. 

43.  Strengthening  him — Lest  his  body  should  sink  and  die  before  the  time. 

44.  And  being  in  an  agony — Probably  just  now  grappling  with  the  powers  o/ 

•  Isaiah  iii,  12.        +  Matt,  xxvi,  30 


208  6T    LUKE. 

sweat  was  as  it  were  great  drops  of  blood   falling  down  on   the 

45  ground.     And  rising  up  from  prayer,  he  came  to  his  disciples,  and 

46  found  them  sleeping  for  sorrow.  And  he  said  to  them.  Why  sleep 
ye  ?     Rise  and  pray,  lest  ye  enter  into  temptation. 

47  And  while  he  yet  spake,  behold  a  multitude,  and  he  t\al  was 
called  Judas,  one  of  the  twelve,  went  before  them,  and  di3w  '  eKr 

48  to  Jesus  to  kiss  him.     And  Jesus   said  to  him,  Judas    betnye- 

49  thou  the  Son  of  man  with  a  kiss  ?     *  And  they  who  were  ab«  i 
him  seeing  what  would  foUov/,  said  to  him,  Lord,  shall  we  smite 

jO  with  the  sword  ?     And  one  of  them  smote  the  servant  of  the  high 

51  priest,   and  cut   off  his   right  ear.       And   Jesus   answering,  said, 

52  Suffei  ye  thus  far.  And  touching  his  ear  he  healed  him.  Then 
Jesus  said  to  the  chief  priests,  and  captains  of  the 'temple,  and  the 
elders,  who  were  come   to  him,    Are  ye  come  out  as  against  a 

53  robber  with  swords  and  clubs?  When  I  was  daily  with  you  in  the 
temple,  ye  stretched  not  forth  your  hands  against  me :  but  this  is 
your  hour  and  the  power  of  darkness. 

54  t  Then  taking  him,  they  led  hi?n,  and  brought  him  to  the  high 

55  priest's  house :  and  Peter  followed  afar  off.  And  when  they  had 
kindled  a  fire  in  the  midst  of  the  hall,  and  were  sat  down  together, 

56  Peter  sat  down  among  them.  But  a  certain  maid  seeing  him  as 
he  sat  by  the  light,  and  looking  earnestly  upon  him,  said.  This 

5  ■  man  also  was  with  him.  But  he  denied  him,  saying.  Woman,  I 
know  him  not.     And   after   a  while   another  saw  him   and   said, 

58  Thou  also  art  of  them.     And  Peter  said,  Man,  I  am  not.     And  about 

59  one  hour  after,  another   confidently  afiirmed,  saying.   Of  a  truth 

60  this  man  also  was  with  him,  for  he  is  a  Galilean.     And  Peter  said, 

61  Man,  I  know  not  what  thou  meanest.     And  immediately,  while  he 

darkness:  feeling  the  weight  of  the  wrath  of  God,  and  at  the  same  time  sur. 
rounded  witli  a  mighty  host  of  devils,  who  exercised  all  llieir  force  and  malice 
to  persecute  and  distract  his  wounded  spirit.  He  prayed  more  earnestly — Even 
with  stronger  cries  and  tears :  and  his  sweat — As  colil  as  the  weather  was,  Wi;s 
as  it  were  great  drops  of  blood — Which,  by  the  vehement  distress  of  his  soul,  were 
forced  out  of  the  pores,  in  so  great  a  quantity  as  afterward  united  in  large,  thick, 
grumous  drops,  and  even  fell  to  the  ground. 

48.  Betrayest  thou  the  Son  of  man — lie  whom  thou  knowest  to  be  the  Son  ol 
man,  the  Christ? 

49.  Seeing  what  would  follow — That  they  were  just  going  to  seize  him. 

5L  Suffer  me  at  least  to  have  my  hands  at  liberty  thus  far,  while  I  do  one  more 
act  of  mercy. 

52.  Jesus  said  to  the  chief  priests,  and  captains,  and  the  elders  who  were  (07ne 
— And  all  these  came  of  their  own  accord:  the  soldiers  and  servants  were  sent. 

53.  This  is  your  hour — Before  which  ye  could  not  take  me  :  arid  the  power  of 
darkness — The  time  when  Satan  has  power. 

58.  Another  man  saio  him  and  said — Observe  here,  in  order  to  reconcile  the 
four  evangelists,  that  divers  persons  concurred  in  charging  Peter  with  belonging 
to  Christ.  1.  The  maid  that  led  him  in,  afterward  seeing  him  at  the  fire,  firs! 
put  the  question  to  him,  and  then  positively  affirmed,  that  he  was  with  Christ. 
2.  Another  maid  accused  him  to  the  standers  by,  and  gave  occasion  to  the  man 
here  mentioned,  to  renew  the  charge  against  him,  which  caused  the  second  de- 
nial.  3.  Otliers  of  the  company  took  notice  of  his  being  a  Galilean,  and  were 
seconded  by  the  kinsman  of  Malchus,  who  affirmed  he  had  seen  him  in  the  gar 
den.     And  this  drew  on  the  third  denial. 

59.  And  about  one  hour  after — So  he  did  not  recollect  himself  in  all  that  time 

•  Matt.  XXVI,  51  ;  Mark  xiv,  47  t  Matt,  xxvi,  57  ,  Mark  xiv.  53  ;  John  xviii    12. 


CHAPTER  XXIll  20^1 

yet  spake,  the   cock  crew.     And  the    Lord  turning  looked  upon 
Peter.     And  Peter  remembered  the  word  of  the  Lord,  how  he  had 

62  said  to  him.  Before  cock  crowing  thou  wilt  deny  me  thrice.  And 
Peter  Avent  out,  and  wept  bitterly. 

63  *  And  the  men  that  held  Jesus  mocked  and   smote  him.     And 

64  having  blindfolded  him,  they  struck  him  on  the  face,  and  asked  him, 

65  saying,  Prophesy,  who  is  it  that  smote  thee  ?  And  many  other 
things  blasphemously  spake  they  against  him. 

66  f  And  when  it  was  day,  the  elders  of  the  people  and  the  chief 
priests   and   the   scribes    came    together,   and   led   him  into  their 

67  council,  saying,  Art  thou  the  Christ  ?  Tell   us.     And  he  said  to 

68  them,  If  I  tell  you,  ye  will  not  believe.     And  if  I  also  ask  you,  ye 

69  will  not  answer  me,  nor  let  me  go.    Hereafter  shall  the  Son  of  man 

70  sit  on  the  right  hand  of  the  power  of  God.     And  they  all  said,  Art 

71  thou  then  the  Son  of  God  ?  He  said,  Ye  say  it :  I  am.  And  they 
said.  What  farther  need  have  we  of  evidence  ?  For  we  ourselves 
have  heard  from  his  own  mouth. 

XXHL     X  And   the  whole   multitude  of  them  arose,  and  led  him  to 

2  Pilate.     And  they  accused  him,  saying,  We  found  x\\\s  fellow  per- 
verting our  nation,  and  forbidding  to   give  tribute  to  Cesar,  saying 

3  that  he  himself  is  Christ  a  king.     And  Pilate   asked  him,  saying, 
Art  thou  the  king  of  the  Jews  ?    And  he  answering  him  said,  Thou 

4  sayest.     Then  said  Pilate  to  the  chief  priests  and  the  multitude,  I 
find  no  fault  in  this  man. 

5  But   they  were  the  more   violent,  saying.  He   stirreth   up   the 
people,  teaching  through  all  Judea,  beginning  from  Galilee,  to  this 

5  place.     Pilate  hearing  of  Galilee  asked  if  the  man  was  a  Galilean  ? 

7  And  when  he  knew  that  he  belonged  to   Herod's  jurisdiction,  he 
sent  him  to  Herod,  who  himself  was  also  in  Jerusalem  at  that  time. 

8  And  Herod  seeing  Jesus  was  exceeding  glad ;  for  he  had  been 
long  desirous  to  see  him,  because  he  had  heard  many  things  of 

9  him,  and  hoped  to  see  some  miracle  done  by  him.     And  he  ques- 


64.  And  having  blindfolded  him,  they  struck  him  on  the  Jace — This  is  placed  by 
St.  Matthew  and  Mark,  after  the  council's  condemning  him.  Probably  he  was 
abused  in  the  same  manner,  both  before  and  after  his  condemnation. 

65.  Many  other  things  blnsphemousli/  spake  they  against  him— -The  tsxprebsi^r. 
is  remarkable.  They  charged  him  with  blasphemy,  because  he  said  he  was  the 
Son  of  God  :  but  the  evangelist  fixes  that  charge  on  them,  because  he  really 
was  so. 

70.  They  all  said,  Art  thou  then  the  Son  of  God? — Both  these,  the  Son  of  God, 
and  the  Son  of  man,  were  known  titles  of  the  Messiah;  the  one  taken  from  his 
Divuie,  and  the  other  from  his  human  nature, 

XXIII.  4.  Then  said  Pilate — After  having  heard  his  defence — I  find  no  fault 
in  this  man — I  do  not  find  that  he  either  asserts  or  attempts  any  thing  seditious 
JT  injurious  to  Cesar. 

5.  He  stirreth  up  the  people,  beginning  from  Galilee — Probably  they  meii. 
tioned  Galilee  to  alarm  Pilate,  because  the  Galileans  were  notorious  for  sedition 
and  rebellion 

7.  He  sent  htm  ic  Herod — As  his  proper  judge. 

8.  Hf.  had  been  long  desirous  to  see  him — Out  of  mere  curiosity. 

9.  He  questioned  him — Probably  concerning  the  miracles  which  were  reported 
to  have  been  wrought  by  him 

•  Matt  xxvi,  67  ;  Mark  xiv,  65.       t  Matt,  xxvi,  63;  Mark  xiv,  61        t  Matt,  xmi,  I 
Mark  XV,  1  .  John  xviii.  28. 


204  ST.  LURE 

10  tioned  him  in  many  words,  but  he  answered  him  nuhmg.  And 
the  chief  priests  and  scribes  stood  and  vehemently  accused  him. 

11  And  Herod  having  with  his  soldiers  set  him  at  nought,  and  mocked 
him,  and  arrayed  him  in  a  splendid  robe,  sent  him  back  to  Pilate. 

12  And  the  same  day  Pilate  and  Herod  were  made  friends  together : 
for  before  they  were  at  enmity  between  themselves. 

13  And  Pilate  having  called   together   the   chief  priests,  and  the 

14  nilers,  and  the  people,  said  to  them,  Ye  have  brought  this  man  in 
me,  as  perverting  the  people  ;  and  behold,  I  having  examined  him 
before  you,  have  found  no  fault  in  this  man,  touching  the  things 

15  whereof  ye  accuse  him.  Nor  yet  Herod  ;  for  I  sent  you  to  him, 
and  lo,  he  hath  done  nothing  worthy  of  death.     I  will  therefore 

16  chastise  and  release  him.  *  For  he  was  under  a  necessity  o^ 
1'^  releasing  one  to  them  at  the  feast  And  they  cried  all  at  once, 
\'r  saying.  Away  with  this  man,  and  release  to  us  Barabbas:  (Who 

19  for  an  insurrection  made  in  the  city,  and  for  murder,  had  been  cast 

20  into  prison.)    Pilate  desiring  lo  release  Jesus,  spake  again  to  them. 

21  But  they  cried  out,  saying.  Crucify  him,  crucify  him.     He  said  to 

22  them  the  third  time.  Why,  what  evil  hath  he  done  ?  I  have  found 
no  cause  of  death  in  him :   1  will  therefore  chastise  and  release 

23  him.  But  they  were  instant  with  loud  voices,  requiring  that  he 
should   be  crucified.     And  the   voices  of  them  and  of  the   chief 

24  priests  prevailed.    And  Pilate  gave  sentence,  that  what  they  desired 

25  should  be  done.  And  he  released  to  them  him,  that  for  insurrec- 
tion and  murder  had  been  cast  into  prison,  whom  they  desired  ,  but 
he  delivered  Jesus  to  their  will. 

26  t  And  as  they  led  him  away,  they  laid  hold  on  one  Simon,  a 
Cyrenian,  coming  out  of  the  country  ;  and  on  him  they  laid  the 

27  cross,  that  he  might  bear  it  after  Jesus.  And  there  followed  him 
a  great  company  of  people  and  of  women,  who  also  bewailed  and 

28  lamented  him.  But  Jesus  turning  to  them,  said.  Daughters  of 
Jerusalem,  weep  not  for  me,  but  weep  for  yourselves,  and  for  your 

29  children.  For  behold,  the  days  are  coming  in  which  they  will  say, 
Happy  are  the  barren,  and  the  wombs  that  never  bare,  and  the 

30  breasts   that   never    gave    suck.      :j:  Then   shall    they   say   to   the 

31  mountains.  Fall  on  us  :  and  to  the  hills,  Cover  us.  For  if  they 
do  these  things  in  the  green  tree,  what  shall  be  done  in  the  dry  f 

11.  Herod  set  him  at  nought — Probably  judging  him  to  be  a  fool,  because  he 
answered  nothing.  In  a  splendid  robe — In  royal  apparel ;  intimating  that  he 
feared  nothing  from  this  king. 

15.  He  hath  done  nothing  worthy  of  death — According  to  the  judgment  of 
Herod  also. 

16.  I  will  therefore  chastise  him — Here  Pilate  began  to  give  ground,  which  only 
■encouraged  them  to  press  on. 

22.  He  said  to  them  the  third  time,  Why,  what  evil  hath  he  done  ? — As  Petei 
i  disciple  of  Christ,  dishonoured  him  by  denying  him  thrice,  so  Pilate,  i  heatnen 
honoured  Christ,  by  thrice  owning  him  to  be  innocent. 

31.  If  they  do  these  things  in  the  green  tre^,  what  shall  be  done  in  the  dry? — 
Our  Lord  makes  use  of  a  proverbial  expression,  frequent  among  the  Jews,  who 
3onapare  a  good  man  to  a  green  tree,  and  a  bad  man  to  a  dead  one :  as  if  he  had 
said,  If  an  innocent  person  suffer  tiius,  what  will  become  of  the  wicked  ?  Of  thosa 
w  ho  are  as  ready  for  destruction  as  dry  wood  for  the  fire  ? 

*  Matt,  xxvii,  15  ;   Mark  xv,  6;  John  xviii,  39.         t  Matt   xxvii,  31  ;  Maik  xv,  21 ; 
John  xix,  16.         t  Hos.  x,  8. 


CHAPTER  XXIII  205 

32  And  there  were  also  led  two  other  men,  malefactors,  to  be  put  to 
death  with  him. 

33  And  when  they  were  come  to  the  place,  called  the  place  of  a 
skull,  there  they  crucified  him,  and  the  two  malefactors,  one  on 

34  the  right  hand,  and  one  on  the  left.     Then  said  Jesus,  Father,  for- 
give them ;  for  they  know  not  what  they  do.     And  they  parted 

35  his  garments  and  cast  lots.    And  the  people  stood  beholding.     And 
the  rulers  also  with  them  derided  him,  saying.  He  saved  others  ; 

30  let  him  save  himself,  if  he  be  the  Christ,  the  chosen  of  God.    An:l 

the  sOxdiers   also   mocked  him,  coming  to  him,  and  offering  him 

3'   vinegar.  And  saying,  If  thou  be  the  king  of  the  Jews,  save  thyself 

38  *  And  an  inscription  also  was  written  over  him  in  Greek,  and  Latin, 
and  Hebrew  letters,  THIS  IS  THE  KING  OF  THE  JEWS. 

39  And  one  of  the  malefactors,  who  were  hanging,  reviled  him,  say- 

40  ing.  If  thou  be  the  Christ,  save  thyself  and  us.     But  the  other  an- 
swering, rebuked  him,  saying,  Dost  thou  not  fear  God,  seemg  thou 

41  art  in  the  same   condemnation?     And  we  indeed  justly ;  for  we 
receive  the  due  reward  of  our  deeds :  but  this  person  hath  done 

42  nothing  amiss.     And  he  said  to  Jesus,  Lord,  remember  me,  when 

43  thou  comest  in  thy  kingdom.     And  Jesus  said  to  him,  Verily  I  say 
unto  thee,  To-day  shalt  thou  be  with  me  in  paradise. 

M.  Then  said  Jesus — Our  Lord  passed  most  of  the  time  on  the  cross  in 
(itionce :  yet  seven  sentences  which  he  spoke  tliereon  are  recorded  by  the  four 
evangelists,  tliough  no  one  evangelist  has  recorded  them  all.  Hence  it  appear? 
that  the  four  Gospels  are,  as  it  were,  four  parts,  which,  joined  together,  make  one 
symphony.  Sometimes  one  of  these  only,  sometimes  two  or  three,  sometimes  all 
sound  together.  Father — So  he  speaks  both  in  the  beginning  and  at  the  end  of 
his  sufferings  on  the  cross  :  Forgive  them — How  striking  is  this  passage !  While 
they  are  actually  nailing  him  to  the  cross,  he  seems  to  feel  the  injury  they  did 
to  their  own  souls  more  than  the  wounds  they  gave  him ;  and  as  it  were  to  fcrgel 
his  own  anguish  out  of  a  concern  for  their  own  salvation. 

And  how  eminently  was  his  prayer  heard  !  It  procured  forgiveness  for  all  tliat 
were  penitent,  and  a  suspension  of  vengeance  even  for  the  impenitent. 

35.  If  thou  be  the  Christ;  v.  37.  If  thou  be  the  king — The  priests  deride  tiic 
name  of  Messiah  :  the  soldiers  the  name  of  king. 

39.  And  one  of  the  malefactors  reviled  him — St.  Matthew  says,  the  robbers  . 
St.  Mark,  they  that  were  crucified  with  him,  reviled  him.  Either  therefore  St. 
Matthew  and  Mark  put  the  plural  for  the  singular  (as  the  best  authors  sometimes 
do)  or  both  reviled  him  at  the  first,  till  one  of  them  felt  "  the  overwhelming 
power  of  saving  grace." 

40.  The  other  rebuked  him — What  a  surprising  degree  wae  here  of  repentance, 
faith,  and  other  graces !  And  what  abundance  of  good  works,  in  his  public  con- 
fession  of  his  sin,  reproof  of  his  fellow  criminal,  his  honourable  testimony  to 
Christ,  and  profession  of  faith  in  him,  while  he  was  in  so  disgraceful  circum. 
stances  as  were  stumbling  even  to  his  disciples  !  This  shows  the  power  of  Di- 
vine grace.  But  it  encourages  none  to  put  off  their  repentance  to  the  last  hour  ; 
since,  as  far  as  appears,  this  was  the  first  time  this  criminal  had  an  opportunity 
of  knowing  any  thing  of  Christ,  and  his  conversion  was  designed  to  put  a  pecu- 
liar  glory  on  our  Saviour  in  his  lowest  state,  while  his  enemies  derided  him,  and 
his  own  disciples  either  denied  or  forsook  him. 

42.  Remember  me  when  thou  comest — From  heaven,  in  thy  Kingdom — He  acknow. 
ledges  him  a  king,  and  such  a  king,  as  after  he  is  dead,  can  profit  the  dea').  The 
tpostles  themselves  had  not  then  so  clear  conceptions  of  the  kingdom  of  Christ. 

43.  In  paradise — The  place  where  the  souls  of  the  righteous  remain  from  death 
till  the  resurrection.  As  if  he  had  said,  I  will  not  only  remember  thee  then,  bul 
this  very  day 

*  Matt,  xrvii,  37  ;  Atark  xv,  26,  John  .vix.  19. 


206  ST    LUKE 

44  "And  It  was  about  the  sixth  hour;  and  there  was  darkness  over 

45  all  the  earth  till  the  ninth  hour.     And  the  sun  was  darkened,  and 

46  the  veil  of  the  temple  was  rent  in  the  midst.  And  Jesus  crying 
with   a  loud  voice,  said,  Father,  into  thy  hands    I   commend  my 

47  spirit.  And  having  said  thus,  he  expired.  And  the  centurion 
seeing  what  was  done,  glorified  God,  saying,  Certainly  this  was  a 

t8  righteous  man.  And  all  the  people  who  had  come  together  to 
that  sight,  beholding  the  things  which  were  done,  returned,  smiting 

49  their  breasts.  And  all  his  acquaintance,  and  the  women  who  had 
followed  him  from  Galilee,  stood  afar  off,  beholding  these  things. 

50  t  And  behold  a  man  named  Joseph,  a  counsellor,  a  good  man  and 

51  a  just:  (He  had  not  consented  to  the  counsel  and  deed  of  them,) 
of  Arimathea,  a  city  of  the  Jews,  who  also  himself  waited  for  the 

52  kingdom  of  God :  This  man  going  to   Pilate,  asked  the   body  of 

53  Jesus.  And  taking  it  down,  he  wrapped  it  in  fine  linen,  and  laid  il 
in  a  sepulchre  that  was  hewn  in  stone,  wherein  never  man  before 

54  was  laid.     And  that  day  was  the  preparation;  the  Sabbath  drew  on. 

55  And  the  women  who  had  come  with  him  from  Galilee,  following 

56  after,  beheld  the  sepulchre,  and  how  his  body  was  laid.  And  re- 
turning, they  prepared  spices  and  ointments,  and  rested  on  the  Sab- 
bath, according  to  the  commandment. 

KXIV.  \  And  on  the  first  day  of  ihe  week,  very  early  in  the  morning, 
they  came  to  the  sepulchre,  bringing  the  spices  which  they  had 
prepared,  and  certain  others  with  them. 

2  And  they  found  the  stone  rolled  away  from  the  sepulchre  ;  And 

3  entering,  they  found  not  the  body  of  the  Lord  Jesus.     And  while 

4  they  were  perplexed  concerning  it,  behold,  two  men  stood  by  them 

5  in  shining  garments.      And  as  they  were  afraid  and  bowed  their 
face  to  the  earth,  they  said  to  them,  Why  seek  ye  the  living  among 

6  the  dead  ?     He   is  not  here,  but   is  risen.      Remember  how  he 

7  spake  to  you  being  yet  in  Galilee,  Saying,  the  Son  of  man  must 
be  delivered  into  the  hands   of  sinful  men,  and  be  crucified,  and 

8  rise  again  the  third  day.     And  they  remembered  his  words.  And 

9  returning  from  the  sepulchre,  told  all  these  things  to  the  eleven, 

44.  1  here  was  darkness  over  all  the  earth — The  noon-tide  darkness,  covering 
the  sun,  obscured  all  the  upper  hemisphere.  And  the  lower  was  equally  dark, 
ened,  the  moon  beings  in  opposition  to  the  sun,  and  so  receiving  no  light  from  il. 

46.  Father,  into  thy  hands — The  Father  receives  the  Spirit  of  Jesus :  Jesus 
himself  the  spirits  of  the  faithful. 

47.  Certainly  this  was  a  righteous  man — Which  implies  an  approbation  of  all 
lie  had  done  and  taught. 

48.  All  the  people — Who  had  not  been  actors  therein,  returned  smiting  theh 
breasts — In  testimony  of  sorrow. 

XXIV.  1.   Certain  others  with  them — Who  had  not  come  from  Galilee, 

4.  Behold  two — Angels  in  the  form  of  7nen.     Mary  had  seen  them  a  lit>  h  be 

fore.    They  had  disappeared  on  these  wonlen's  corning  to  the  sepulchre,  but  nov. 

appeared  again.     St.  Matthew  and  Mark  mention  only  one  of  them,  appearing 

like  a  young  man. 

6.   Remember  how  he  spake  to  you,  saying.  The  Son  of  man  must  be  delivered — 

riiis  is  only  a  repetition  of  the  words  which  our  Lord  had  spoken  to  them  before 

his  passion      But  it  is  observable,  he  never  styles  himself  the  Son  of  man  aftei 

1 1  is  resurrection. 

•  Matt,  xxvii,  45  ;  Mark  xv,  38.  t  Matt,  xxvii,  57 ;  Mark  xv,  43  ,  John  xix,  38. 

T  Matt,  xxviii,  1  ;  Mark  xvi,  1  ;  John  xx.  I. 


CHAPTER  XXIV  207 

'0  and  to  all  the  rest.  It  was  Mary  Magdalene,  and  Joanna,  and  Mary 
tie  mother  of  James,  and  the  other  women  with  them,  who  told 

1 1  these  things  to  the  apostles.     And  their  words  seemed  to  them 

12  as  idle  tales,  and  they  believed  them  not.  But  Peter  rising  up,  ran 
to  the  sepulchre  ;  and  stooping  down,  he  seeth  the  linen  clothes 
laid  by  themselves :  and  he  went  home,  wondering  U  what  was 
come  to  pass. 

.S       *  And  behold  two  of  them  were  gomg  that  day  to  a  village  called 

l4   Emmaus,  which  was  sixty  furlongs  from  Jerusalem.     And  they 

1  w  talked  together  of  all  these  things  which  had  happened.     And  as 

they  talked  and   argued  together,  Jesus  himself  drew  near,  and 

16  went  with  them.     But  their  eyes  were  holden  so  that  they  did  not 

17  know  him.  And  he  said  to  them,  What  discourses  are  these  that 
ye  have  one  with  another  as  ye  walk,  and  are  sad  ?     And  one  of 

18  them,  whose  name  was  Cleopas,  answering  said  to  him.  Dost  thou 
alone  even  sojourn  at  Jerusalem,  and  hast  not  known  the  things 

19  which  are  come  to  pass  there  in  these  days?  And  he  said  to 
them,  What  things  ?  And  they  said  to  him,  Those  concerning 
Jesus  of  Nazareth,  (who  wab  a  prophet  mighty  in  deed  and  word 

20  before  God  and  all  the  people  ;)  How  our  chief  priests  and  rulers 
delivered  him  to  be  condemned  to  death,  and  have  crucified  him. 

21  But  we  trusted  that  it  had  been  he  who  should  have  redeemed 
Israel.      And  beside  all  this,  to-day  is  the  third  day  since  these 

22  things  were  done.     Yea,  and  certain  women  of  our  company  have 

23  astonished  us,  who  were  early  at  the  sepulchre,  And  not  finding 
his  body,  they  came,  saying.  That  they  had  seen  also  a  vision  of 

24  angels,  who  say,  He  is  alive.  And  some  of  the  men  who  were 
with  us  went  to  the  sepulchre,  and  found  it  so  as  the  women  had 

25  said ;  but  him  they  saw  not.  Then  he  said  to  them,  O  foolish, 
and  slow  of  heart  to   believe  all  that  the  prophets  have  spoken ! 

26  Ought  not  Christ  to  have  suffered  these  things,  and  to  enter  into 

27  his  glory  1  And  beginning  at  Moses  and  all  the  prophets,  he  ex- 
plained to  them  the  things  in  all  the  Scriptures,  concerning  hmi- 

28  self.     And  they  drew  nigh  the  village  whither  they  were  going, 

29  and  he  made  as  though  he  would  go  farther.  But  they  constrained 
him,  saying,  Abide  with  us ;  for  it  is  going  toward  evening,  and 

30  the  day  declines.  And  he  went  in  to  abide  with  them.  And  as 
he  sat  at  table  with  them,  he  took  the  bread,  and  blessed  it,  and 

31  brake  and  gave  to  them.     And  their  eyes  were  opened,  and  they 

21.  To-day  is  the  third  day — The  day  he  should  have  risen  again,  if  at  all. 

25.  O  foolish — Not  understanding  the  designs  and  works  of  God  :  And  slow  or 
heart — Unready  to  believe  what  the  prophets  have  so  largely  spoken. 

2&  Ought  not  Christ — If  he  would  redeem  man,  and  fulfil  the  prophecies  con. 
ceraiag  him,  to  have  suffered  these  things  ? — These  very  sufferings  which  occa- 
(ion  your  doubts,  are  the  proofs  of  his  being  the  Messiah.  And  to  enter  into  Ai» 
flory — Which  could  be  done  no  other  way. 

28.  He  made  as  though  he  would  go  farther — Walking  forward,  as  if  he  wa* 
going  on  ;  and  he  would  have  done  it,  had  they  not  pressed  him  to  stay. 

29.  They  constrained  him — By  their  importunate  entreaties. 

30.  He  took  the  bread,  and  blessed,  and  brake — Just  in  the  same  manner  as 
when  he  instituted  his  last  supper. 

31.  Their  eyes  were  opened — That  is,  the  supernatural  cloud  was  removed :  And 
fee  vanished — Went  away  insensibly. 

*Mark  xvi.  19. 


208  ST    LUKE. 

32  knew  him,  and  he  vanished  out  of  tlieir  sight.  And  they  said  one 
to  another,  Was  not  our  heart  burniiig  within  us,  while  he   vas 

33  talking  to  us  in  the  way,  and  opening  tho  Scriptures  to  us  ?  And 
rising  up  the  same  hour,  they  returned  to  Jerusalem,  and  found 

34  the  eleven  met  together,  and  them  that  were  with  them,  Saying, 

35  The  Lord  is  risen  indeed,  and  hath  appeared  to  Simon.  And  they 
told  the  things  done  in  the  way,  and  how  he  was  knowi  by  them  id 

he  breaking  of  bread 

36  *  And  as  they  spake  thus,  Jesus  himself  stood  in  the  midst  of 

37  them,  and  said  to  them,  Peace   be  unto  you.     But  being   ten  ified 

38  and  affrighted,  they  thought  they  saw  a  spirit.  And  he  said  to 
them.  Why  are   ye  troubled  "^     And  why  do  reasonings  arise  in 

39  your  hearts  ?  Behold  my  hands  and  my  feet,  that  it  is  I  myself 
Handle  me  and  see :  for  a  spirit  hath  not  flesh  and  bones,  as  you 

40  see  me  have.     And  having  spoken  this,  he  showed  them  his  hands 

41  and  his  feet.     And  while  they  yet  believed  not  for  joy,  and  won- 

42  dered,  he  said  to  them,  Have  ye  here  any  meat  ?     And  they  gave 

43  him  a  piece  of  a  broiled  fish  and  of  a  honeycomb  And  he  took  if, 
and  ate  before  them. 

44  And  he  said  to  them.  These  are  the  words  which  I  spake  to 
you,  being  yet  with  you,  that  all  things  written  in  the  law  of 
Moses,  and  the  prophets,  and  the  psalms  concerning  me,  must  be 

45  fulfilled.     Then  opened  he  their  understanding,  to  understand  the 

46  Scriptures,  And  said  to  them,  Thus  it  is  written,  and  thus  it  be- 
hoved  Christ  to  suffer,   and  to   rise  from  the  dead  the  third  day . 

47  And  that  repentance  and  remission  of  sms  should  be  preached  in 

32.  Did  not  our  heart  burn  within  us — Did  not  wo  feel  an  unusaal  warmth  ot 
love  !  Was  not  our  heart  burning,  &c. 

33.  The  same  hour — Late  as  it  was. 

34.  The  Lord  hath  appeared  to  Simon — Before  he  was  seen  of  the  twelve  apos 
ties,  1  Cor.  XV,  5. 

He  had,  in  his  wonderful  condescension  and  grace,  taken  an  opportunity  ol 
the  former  part  of  that  day  (though  where,  or  in  what  manner,  is  not  recorded) 
to  show  himself  to  Peter,  that  he  might  early  relieve  his  distresses  and  fears,  on 
account  of  having  so  shamefully  denied  his  Master. 

35.  In  the  breaking  of  bread — The  Lord's  Supper 

36.  Jesus  stood  in  the  midst  of  them — It  was  just  as  easy  to  his  Divine  power 
to  open  a  door  undiscernibly,  as  it  was  to  come  in  at  a  door  opened  by  some 
other  hand. 

40.  He  showed  them  his  hands  and  his  feet — That  they  might  either  see  or  feel 
the  prints  of  the  nails. 

41.  While  they  believed  not  for  joy — They  did  in  some  sense  believe :  other 
wise  they  would  not  have  rejoiced.  But  their  excess  of  joy  prevented  a  clear 
rational  belief. 

43.  He  took  it  and  ate  before  them — Not  that  he  had  any  need  of  food  ;  but  U 
grive  them  still  farther  evidence. 

44.  And  he  said — On  the  day  of  his  ascension.  In  the  law,  and  the  prophita 
I  nd  the  psalms — The  prophecies  as  well  as  types,  relating  to  the  Messiah,  are 
lontained  either  in  the  books  of  Moses  (usually  called  the  law)  in  the  Psalms, 
or  in  the  writings  of  the  prophets ;  little  being  said  directly  concerning  him  lu 
the  historical  books. 

45.  Then  opened  he  their  understanding,  to  understand  the  Scriptures — He  had 
explained  them  before  to  the  two  as  they  went  to  Emmaus.  But  still  they  un. 
tlcrstood  them  not,  till  he  took  off  the  veil  from  their  hearts,  by  the  Uluminatinn 
nf  his  Spirit. 

*  Mark  xvi,  i4,  19 ;  Jobn  xx,  19 


CHAPTER  XXIV.  209 

l8  his  name   to  all   nations,  beginning  at   Jerusalem.     And   yt    are 
J  9   witnesses  of  these  things.     And  behold  I  send  the  promise  of  my 

Father  upon  you  :   but  tarry  in  the   city  of  Jerusalem,  till   ye   be 

clothed  with  power  from  on  high. 

50  And  he  led  them  out  as  far  as  Bethany;  and  lifting  up  his  hands, 

51  he  blessed  them.     And  while  he  was  blessi<ig  them,  he  was  parted 

52  from  them,  and  carried  up  into  heaven.    And  they  worshipped  him 
IS  and  returned  to  Jerusalem  with  great  joy,  And  were  continually  in 

the  temple,  praismg  and  blessmg  God. 

47.  Beginning  at  Jerusalem — This  was  appointed  most  graciously  and  wisely: 
graciously,  as  it  encouraged  the  greatest  sinners  to  repent,  when  they  saw  that 
even  the  murderers  of  Christ  were  not  excepted  from  mercy :  and  wisely,  as 
hereby  Christianity  was  more  abundantly  attested ;  the  facts  being  published  first 
on  the  very  spot  where  they  happened. 

49.  Behold  I  send  the  promise — Emphatically  so  called ;  the  Holy  Ghost. 

50.  He  led  them  out  as  ^ar  as  Btthany — Not  the  town,  but  the  district:  to  the 
mount  of  Olives,  Acts  i,  15,  wnicn  stood  witliin  the  boundaries  of  Bethany. 

51.  And  while  he  was  blessing  them,  he  was  parted  from  them — It  was  much 
more  proper  that  our  Lord  should  ascend  into  heaven,  than  that  he  should  rise 
from  tlie  dead,  in  the  sight  of  the  apostles.  For  his  resurrection  was  proved  when 
ihey  saw  him  alive  afler  his  passion :  but  they  could  not  see  hiin  ia  heaven  while 
they  continued  on  earth. 


NOTES 


GOSPEL    ACCORDING    TO    ST.    JOHN. 


In  this  book  is  set  down  the  history  of  the  Son  of  God  dwelling  among 

men ;  that, 

I    Of  the  first  days,  where  the  apostle,  premising  the  sum  of  the  whole   Chap,  i,  1-1  i 
Mentions  the  testimony  given  by  John,  after  the  baptism  of  Christ, 
and  the  first  calling  of  some  of  the  apostles.     Here  is  noted  what 
fell  out, 
The  first  day  ...  .  .  15-28 

The  day  aftet  .  29-34 

The  day  aftei        ...  ....         35-42 

The  day  aftei        ...  .  ....         43-52 

The  third  day        .  .        .  ...  U,  l-ll 

After  this 12 

II.  Of  the  two  years  between,  spent  chiefly  in  journeys  to  and  from  Je. 
rusalem, 

A,  The  first  journey,  to  the  passovei         .  .  .         .  13 

a.  Transactions  in  the  city, 

1.  Zeal  for  his  Father's  house 14-22 

2.  The  power  and  wisdom  of  Jesus 23-25 

3.  The  instruction  of  Nicodemus iii,  1-21 

b.  His  abode  in  Judea ;  the  rest  of  John's  testimony     .         .         .         22-36 

c.  His  journey  through  Samaria  (where  he  confers  with  the  Sama. 

ritan  woman)  into  Galilee,  where  he  heals  the  nobleman's 

son iv,  1-54 

B.  The  second  journey  to  the  feast  of  pentecost.    Here  may  be  obsenved 

transactions, 

a.  In  the  city,  relating  to  the  impotent  man,  healed  at  the  pool  of 

Bethesda v,  1-47 

b.  In  Galitee,  before  the  second  passover  and  after.     Here  we  may 

note, 

1    His  feeding  the  five  thousand         ...                  .  vi,  1-14 

2.  Walking  upon  the  sea  .         .                  .                           .         .  15-21 

3.  Discourse  of  himself,  as  the  bread  of  life       ....  22-59 

4.  Reproof  of  those  who  objected  to  it       .                  ...  60-65 

5.  Apostasy  of  many,  and  steadiness  of  the  apostles  •         .         .  66-71 

6.  His  continuance  m  Galilee    .         .                  .         .                  .  vii,  1 
C  The  tliird  journey,  to  the  feast  of  tabernacles      .         .  2-13 

Here  may  be  observed  transactions, 
a    In  the  city, 

1.  In  the  middle  and  end  of  the  feast  ... 


Where  note, 

1.  The  woman  taken  in  adultery 

3.  Christ's  preaching  and  vindicating  his  doctrine 

3.  His  confuting  the  Jews   and  escape  from  them 

4.  His  heiiling  the  man  born  blind     . 

5.  Several  discourses  on  that  occasion 

6.  Christ  the  Door  and  the  Shepherd  of  the  sheep 
'    DifiVrent  ooinions  concerning  him 


14-53 
viii,  1 

2-12 

13-30 

31-59 

ix,  1-7 

8-41 

X,  1-18 

'vai 


NOTES   ON  ST.  JOHN  211 

3.  At  the  feast  of  the  dedication  .  here  occur 

1.  His  disputes  with  the  Jews Chap,  x  22-38 

2.  His  escaping  their  fiiry          .         .         .         .         •  39 
b.  Beyond  Jordan          .                           ....  40-42 

III.  Of  the  last  days,  whicli  were, 

A.  Before  the  great  week,  whore  we  may  note, 

a.  The  two  days  spent  out  of  Judea,  while  Lazarus  was  sick   and 

died .       xi,  1-6 

b.  The  journey  into  Judea;  the  raising  of  Lazarus;  the  advice  of 

Caiaphas ;  Jesus's  abode  in  Ephraim ;  the  order  given  by  his 
adversaries  .  ....  .         .  7-  SI 

c    The  sixth  day,  before  the  passover;  the  supper  at  Bethany;  the 

ointment  poured  on  Jesus  ....  .  .    xii,  1-  1 1 

B.  In  the  great  week,  wlierein  was  the  third  passover,  occur, 

a.  On  the  three  former  days,  his  royal  entry  into  the  city;  the  desire 
of  the  Greeks;  the  obstinacy  of  the  Jews;  the  testimony  given 
to  Jesus  from  lieaven  .......  12-50 

6    On  the  fourth  day,  the  washing  the  feet  of  the  disciples ;  the  dis. 

covery  of  the  traitor,  and  his  going  out  by  night         .         .  xiii,  1-30 

c.  On  tlie  fifth  day, 
I    His  discourse 

1.  Before  the  paschal  supper      .  ....  31 

Chap,  xiv,  1-31 

2.  After  it  .  .         .  xv,  and  xvi. 

2.  His  prayer    .  xvii,  1-26 

3.  The  beginning  of  his  pafsion, 

1.  In  the  garden        .  zviii,  1-11 

2.  In  Caiaphas's  house 12-27 

d.  On  the  sixth  day, 

I    His  passion  under  Pilate, 

1.  In  the  palace  of  Pilate         .         .  ...  2d 

XIX,  1-16 

2.  On  the  cross  17-30 

2.  His  death 30-37 

3.  His  burial  .  38-42 

G.  After  the  great  week, 

a.  On  the  day  of  the  resurrection xx,  1-25 

b.  Eight  days  after 26-31 

c.  After  that 

1.  He  appears  to  his  disciples  at  the  sea  of  Tiberias         .         .  xxi,  1-14 

2.  Orders  Peter  to  feed  his  sheep  and  lambs       ....         15-17 

3.  Foretells  the  manner  of  Peter's  death,  and  checks  his  curiosity 

about  St  John    .  .  ...  .         18-23 

4.  The  concluBion  .  .  24, 25 


ST.  JOHN. 


1  In  the  beginning  existed  the  Word,  and  the  Word  was  with  God 

2  and  the  Word  was   God.     The  same  was  in  the   beginning   witi 

3  God.     All  things  were  made  by  him,  and  without  him  was  not  oiv 

4  single  thing  made  that  was  made.     In  him  was  life,   and  the  life 

5  was  the  light  of  men.     And  the  light  shineth   in  darkness,  but  the 
darkness  perceived  it  not. 

6  There  was  a  man  sent  from  God  whose  name  was  John.     'I'he 

7  same  came  for  a  testimony  to  testify  of  the  light,  that  all  tlu-ough 

Verse  1.  In  the  beginning — (Referring  to  Gen.  i,  1,  and  Prov.  viii,  23.)  When  all 
things  began  to  be  made  by  the  Word :  in  the  beginning  of  heaven  and  earth, 
and  this  whole  frame  of  created  beings,  the  Word  existed,  without  any  begin- 
ning. He  was  when  all  things  began  to  be,  whatsoever  had  a  beginning.  The 
Word — So  termed  Psa.  x.xxiii,  6,  and  frequently  by  the  seventy,  and  in  the  dial, 
dee  paraphrase.  So  that  St.  John  did  not  borrow  this  expression  from  Philo,  or 
any  heathen  writer.  He  was  not  yet  named  Jesus,  or  Christ.  He  is  the  Ward 
whom  the  Father  begat  or  spoke  from  eternity ;  by  whom  the  Fatlier  speaking, 
maketh  all  things ;  wJio  speaketh  the  Fatlier  to  us.  We  have,  in  the  18tli  verse, 
both  a  real  description  of  the  Word,  and  the  reason  why  he  is  so  called.  He  is 
the  only-begotten  Son  of  the  Father,  who  is  in  the  bosom  of  the  Father,  and  hath 
declared  him.  And  the  Word  was  with  God — Therefore  distinct  from  God  the 
Father.  The  word  rendered  %inth,  denotes  a  perpetual  tendency  as  it  were  of  tne 
Son  to  the  Father,  in  unity  of  essence.  He  was  with  God  alone ;  because 
nothing  beside  God  had  then  any  being.  And  the  Word  was  God — Supreme, 
eternal,  independent.  There  was  no  creature,  in  respect  of  which  he  could  be 
styled  God  in  a  relative  sense.  Therefore  he  is  styled  so  in  the  absolute  sense. 
The  Godhead  of  the  Messiah  being  clearly  revealed  in  the  Old  Testament,  (Jer 
xxiii,  7;  Hos.  i,  6;  Psa.  xxiii,  1,)  the  other  evangelists  aim  at  this,  to  prove 
that  Jesus,  a  true  man,  was  the  Messiah.  But  when,  at  length,  some  from  hence 
began  to  doubt  of  his  Godiiead,  then  St.  John  expressly  asserted  it,  and  wrote  in 
this  book  as  it  were  a  supplement  to  the  Gospels,  as  in  the  Revelation  to  the 
prophets. 

2.  The  same  was  in  the  beginning  with  God — This  verse  repeats  and  contracte 
into  one  the  three  points  mentioned  before.  As  if  he  had  said,  This  Word,  who 
was  God,  was  in  the  beginning,  and  was  with  God. 

3.  All  things  beside  God  were  made,  and  all  things  which  were  made,  were 
made  by  the  Word.  In  the  first  and  second  verse  is  described  the  state  of  things 
before  the  creation  :  ver.  3,  In  the  creation  :  ver.  4,  In  the  time  of  man's  inno- 
cency  :  ver.  5,  In  the  time  of  man's  corruption. 

4.  In  him  was  life — He  was  the  foundation  of  life  to  every  living  thing,  as  well 
as  of  being  to  all  that  is.  And  the  life  was  the  light  of  men — He  who  is  essential 
life,  and  the  giver  of  life  to  all  that  liveth,  was  also  the  liglit  of  men;  the  fountain 
of  wisdom,  holiness,  and  happiness,  to  man  in  his  original  state. 

5.  And  the  light  shineth  in  darkness — Shines  even  on  fallen  man ;  but  the 
darhness — Dark,  sinful  man,  perceiveth  it  not. 

6.  There  was  a  man — The  evangelist  now  proceeds  to  him  who  testified  oi  the 
light    winch  he  had  spoken  of  in  the  five  preceding  verses. 

7.  The  same  came  for  (that  is,  in  order  to  give)  a  testimony — The  evangelist, 
with  the  most  strong  and  tender  affection,  interweaves  his  own  testimony  with 
that  of  John,  by  noble  digressions,  wherein  he  explains  the  office  of  the  Baptist; 
partly  premises  and  partly  subjoins  a  firther  explication  to  his  short  sentences. 
Wliat  St.  Matthew,  Mark,  and  Luke  term  the  Gospel,  in  respect  of  the  promise 
going  before,  St.  John  usually  terms  the  testimony,  intimating  ihe  certain  know 
ledge  of  tlie  relator;  to  testify  of  the  light — Of  Christ. 


CHAPTER  I.  213 

8  It  might  believe.     He  was  not  the  light,  but  was  sent  to  testify  of 

9  the  light.  This  was  the  true  light,  who  lighteth  every  man  that 
.0  cometh  into  the  world.  He  was  in  the  world,  and  the  world  was 
.1  made  by  him  ;  yet  the  world  knew  him  not.  He  came  to  his  own, 
12  and  his  own  received  him  not.     But  as  many  as  received  him,  to 

them  gave  he  privilege  to  become  the  sons  of  God,  to  them  that 
,  3  believe  in  his  name  :   Who  were  born,  not  of  blood,  nor  by  the  will 

of  the  flesh,  nor  by  the  will  of  man,  but  of  God. 
ii        And  the  Word  was  made  flesh,  and  tabernacled  among  us  (inJ 

we  beheld  his  glory,  the  glory  as  of  the  only  begotten  of  the  Fa- 

tt  3r)  full  of  grace  and  truth. 

15  John  testified  of  him  and  cried,  saying,  This  is  he  of  whom  1 
said.  He  that  cometh  after  me  is  preferred  before  me,  for  he  was 

16  before  me.   And  out  of  his  fulness  have  we  all  received,  even  grace 

17  upon  grace.     For  the  law  was  given  by  Moses,  but  grace  and  truth 

9.  Who  lighteth  every  man — By  what  is  vulgarly  termed  natural  conscience, 
pointing  out  at  least  the  general  lines  of  good  and  evil.  And  this  light,  if  man 
did  not  hinder,  would  shine  more  and  more  to  the  perfect  day. 

10.  He  was  in  the  world — Even  from  the  creation. 

11.  He  came — In  the  fulness  of  time,  to  his  own — Country,  city,  temple  :  And 
his  own — People,  received  him  not. 

12.  But  as  many  as  received  him — Jews  or  Gentiles ;  that  believe  on  his  name — 
That,  is,  on  him.  The  moment  they  believe,  they  are  sons;  and  because  they 
are  sons,  God  sendeth  forth  the  Spirit  of  his  Son  into  their  hearts,  crying,  Abba, 
Father. 

13.  Who  were  born — Who  became  the  sons  of  God,  not  of  blood — Not  by  descen* 
from  Abraham,  nor  by  the  will  of  the  flesh — By  natural  generation,  nor  by  the  will 
of  man — Adopting  them,  but  of  God — By  his  Spirit. 

14  Flesh  sometimes  signifies  corrupt  nature  ;  sometimes  the  body;  sometimes, 
as  here,  the  whole  man.  We  beheld  his  glory — We  his  apostles,  particularly 
Peter,  James,  and  John,  Luke  ix,  32.  Grace  and  truth — We  are  all  by  nature  liars 
and  children  of  wrath,  to  whom  both  grace  and  truth  are  unknown.  But  we  are 
made  partakers  of  them,  when  we  are  accepted  through  the  Beloved. 

Tlie  vhole  verse  might  be  paraphrased  thus:  And  in  order  to  raise  us  to  this 
dignity  and  happiness,  the  eternal  Word,  by  a  most  amazing  condescension,  was 
made  flesh,  united  himself  to  our  miserable  nature,  with  all  its  innocent  infirmi- 
ties.  And  he  did  not  make  us  a  transient  visit,  but  tabernacled  among  us  on 
eartli,  displaying  his  glory  in  a  more  eminent  manner,  than  even  of  old  in  the 
tabernacle  of  Moses.  And  we  who  are  now  recopding  these  things  beheld  his 
glory  with  so  strict  an  attention,  that  we  can  testify,  it  was  in  every  respect 
such  a  glory  as  became  the  only  begotten  of  the  Father.  For  it  shone  forth  not 
only  in  his  transfiguration,  and  in  his  continual  miracles,  but  in  all  his  tempers, 
ministrations,  and  conduct  through  the  whole  series  of  his  life.  In  all  he  ap- 
peared/mZZ  of  grace  and  truth:  he  was  himself  most  benevolent  and  upright; 
made  those  ample  discoveries  of  pardon  to  cinners,  which  the  Mosaic  dispensation 
could  not  do  :  and  really  exhibited  the  most  substantial  blessings,  whereas  that 
was  but  a  shadow  of  good  things  to  come 

15.  Jqjin  cried — With  joy  and  confidence;  This  is  he  of  whom  I  said — John 
iad  said  this  before  our  Lord's  baptism,  although  he  then  knew  him  not  "n  per- 
Kn  :  he  knew  him  first  at  his  baptism,  and  afterward  cried.  This  is  he  of  J-hom  1 
laid,  &c.  He  is  preferred  before  me — in  his  office  :  for  he  was  before  me — in  h^ 
na'uve. 

16  And — Here  the  apostle  confirms  the  Baptist's  words  •  as  if  he  had  said,  He 
IS  indeed  preferred  before  tliee  :  so  we  have  experienced  :  We  all — Th  it  believe  . 
have  received — All  that  we  enjoy  out  of  his  fulness :  and  in  the  particular,  grace 
upon  grrce — One  blessing  upon  another,  immeasurable  grace  and  love. 

17.  I'he  laic — Working  wrath  and  containing  shadows  was  given — No  philo 
'opher,  poet,  or  orator,  ever  chose  his  words  so  accur  tely  as  St.  John..     The  iato. 


il4  ST    JOHN. 

18  were  by  Jesus  Christ,  ho  man  hath  seen  God  at  any  time ;  ine 
only-begotten  Son,  who  is  in  the  bosom  of  the  Father,  he  hath  dc 

19  clared  him.  And  this  is  the  testimony  of  John,  when  the  Jews  sen 
priests   and  Levites  from  Jerusalem  to  ask  him,  Who  art  thou 

20  And   he   confessed  and  denied  not,  but  confessed,  1  am  not  the 

21  Christ      And  they  asked  him.  What  then  ?  Art  thou  Elijah  ?     And 

22  he  saith,  I  am  not.  Art  thou  the  prophet?  And  he  answeref' 
No.     Then  said  they  to  him.  Who  art  thou?    That  we  may  pi  re 

23  an  answer  to  them  that  sent  us.  What  sayesl  thou  of  thyself" 
He  said,  *  I  am  the  voice  of  one  crying  aloud  in  the  wilderness, 
Make  straight  the  way  of  the   Lord,  as  said  the  Prophet  Isaiah. 

24  And  they  who  were  sent  were  of  the  Pharisees.     And  they  asked 

25  him  and  said  to  him,  Why  baptizest  thou  then,  if  thou  art  not  the 

26  Christ,  nor  Elijah,  neither  the  prophet  ?  John  answered  them  say- 
ing, I  baptize  with  water,  but  there  standeth  one  among  you  whom 

27  ye  know  not.     He  it  is,  who  coming  after  me,  is  preferred  before 

28  me,  whose  shoes  latchet  I  am  not  worthy  to  unloose.  These 
things  were  done  m  Bethabara,  beyond  Jordan,  where  John  was 
baptizing. 

29  The  next  day  he  seeth  Jesus  coming  toward  him,  and  saith. 
Behold  the  Lamb  of  God,  who  taketh  away  the  sin  of  the  world, 

30  This  is  he  of  whom  I  said,  After  me  cometh  a  man  who  is  prefer- 
81  "red  before  me  ;  for  he  was  before  me.     And  I  knew  him  not,  but 

iaith  he,  was  given  by  Moses :  grace  was  by  Jesus  Christ.  Observe  the  reason 
for  placing  each  word  thus  :  The  law  of  Moses  was  not  his  own.  The  grace  of 
Christ  was.  His  grace  was  opposite  to  the  wrath,  his  truth  to  the  shadowy  cere- 
monies  of  the  law.  Jesus — St.  John  having  once  mentioned  the  incarnation 
(ver.  14,)  no  more  uses  that  name,  the  Word,  in  all  his  book. 

18.  No  man  hath  seen  God — With  bodily  eyes  :  yet  believers  see  him  with  the 
eye  of  faith.  Who  is  in  the  boso?n  of  the  Fathei — The  expression  denotes  the 
highest  unity,  and  the  most  intimate  knowledge. 

19.  The  Jews — Probably  the  great  council  sent. 

20.  /  am  not  the  Christ — For  many  supposed  he  was. 

'21.  Art  thou  Elijah?— He  was  not  that  Elijah  (the  Tishbite)  of  whom  they 
spoke.     Art  thou  the  prophet — Of  whom  Moses  speaks,  Deut.  xviii,  15. 

23.  He  said — I  am  that  forerunner  of  Christ  of  whom  Isaiah  speaks.  I  am  the 
voice — As  if  he  had  said,  Far  from  being  Christ,  or  even  Elijah,  I  am  nothing  but 
a  voice  :  a  sound  that  so  soon  as  it  lias  expressed  the  thought  of  which  it  is  the 
sign,  dies  into  air,  and  is  known  no  more. 

24.  They  who  were  sent  were  of  the  Pharisees — Who  were  peculiarly  tenacious  of 
old  customs,  and  jealous  of  any  innovation  (except  those  brought  in  by  their  own 
scribes)  unless  the  innovator  had  unquestionable  proofs  of  Divine  authority. 

25.  Theij  asked  him,  Why  baptizest  thou  then  7 — Without  any  commission  from 
the  sanhedrim?  And  not  only  heathens  (who  were  always  baptized  before  tboj 
were  admitted  to  circumcision)  but  Jews  also  ? 

26.  John  answered,  I  baptize — To  prepare  for  the  Messiah  ;  and  indeed  to  show 
that  Jews,  as  wcii  as  Gentiles,  must  be  proselytes  to  Christ,  and  that  these  as 
well  as  those  stand  in  need  of  being  washed  from  their  sins. 

28.  Where  John  was  baptizing — That  is,  used  to  baptize. 

29.  He  seeth  Jesus  coming  and  saith,  Behold  the  Lamb — Innocent ;  to  be  offered 
up ;  prophesied  of  by  Isaiah,  chap,  liii,  7,  typified  by  the  paschal  lamb,  and  by 
the  daily  sacrifice :  The  Lamb  of  God — Whom  God  gave,  approves,  accepts  of; 
who  taketh  away — Atoneth  for ;  the  sin — That  is,  all  the  sins :  of  the  world — Of 
all  mankind.     Sin  and  the  world  are  of  equal  extent. 

31.  /  knew  him  not — Till  he  came  to  be  baptized      How  surprising  is  thi*' 

*  Isaiah  xl.  3 


CHAPTER  I.  215 

that  he  might  be  manifested  to  Israel,  ther  gfore  am  I  come  baptiz- 

32  ing  with  water.     And  John  testified,  sayiug,  I  saw  the  Spirit  de- 

33  scending  from  heaven  as  a  dove,  and  it  abode  upon  him.  And  1 
knew  him  not,  but  he  that  sent  me  to  baptize  with  water,  he  had 
said  to  me,  On  whom  thou  shalt  see  the  Spirit  descending  and 

34  abiding  on  him,  this  is  he  who  baptizeth  with  the  Holy  Ghost.  And 
T  sav/  it,  and  testified,  that  this  is  the  Son  of  God. 

J5  Again,  the  next  day,  John  was  standing,  and  two  of  his  disciples, 
[)G  And  looking  upon  Jesus  walking,  he  saith.  Behold  the  Lamb  of 

37  God  And  the  two  disciples  heard  him  speak,  and  they  followed 
Jesus.     And  Jesus  turning  and  seeing  them  following,  saith  to  them, 

38  What  seek  ye  1  They  said  to  him.  Rabbi,  (that  is,  being  interpre- 
ted, Master,)  where  dwellest  thou  1    He  saith  to  them,  Come  and 

39  see.  They  came  and  saw  where  he  dwelt,  and  abode  with  him 
10  that  day  ;  for  it  was  about  the  tenth  hour.     Andrew,  Simon  Peter's 

brother,  was  one  of  the  two  who  heard  John  speak,  and  followed 

41  him.  He  first  findeth  his  own  brother  Simon,  and  saith  to  him, 
We  have  found  the  Messiah  (which  is  being  interpreted  the  Christ.) 

42  And  he  brought  him  to  Jesus.  And  Jesus  looking  upon  him,  said, 
Thou  art  Simon,  the  son  of  Jonah ;  thou  shalt  be  called  Cephas 
which  is  by  interpretation,  Peter. 

4J       The  day  following  he  was  minded  to  depart  into  Galilee,  and 

44  findeth  Philip,  and  saith  to  him.  Follow  me.     Now  Philip  was  of 

45  Bethsaida,  the  city  of  Andrew  and  Peter.  Philip  findeth  Nathanael 
and  saith  to  him.  We  have  found  him,  whom  Moses  in  the  law 
and  the  prophets  described,  Jesus  of  Nazareth,  the   son  of  Jo- 

46  seph.     And  Nathanael  saith  to  him.  Can  any  good  thing  come  out 

considering  how  nearly  they  were  related,  and  how  remarkable  the  conception 
ana  birth  of  both  had  been.  But  there  was  a  peculiar  providence  visible  in  our 
Saviour's  living,  from  his  infancy  to  his  baptism,  at  Nazareth :  John  all  the  time 
living  the  life  of  a  hermit  in  the  deserts  of  Judea,  Luke  i,  80,  ninety  or  more 
miles  from  Nazareth  :  hereby  that  acquaintance  was  prevented  which  might  have 
made  John's  testimony  of  Christ  suspected. 

34.  I  saw  it — That  is,  the  Spirit  so  descending  and  abiding  on  him.  And  tea- 
tified — From  that  time. 

37.  They  followed  Jesus — They  walked  afler  him,  but  had  not  the  courage  to 
speak  to  him. 

41.  He  first  findeth  his  own  brother  Simon — Probably  both  of  them  sought  him. 
Which  is,  being  interpreted,  the  Christ — This  the  evangelist  adds,  as  likewise  those 
words  in  the  38th  verse,  that  is,  being  interpreted,  Master. 

42.  Jesua  said.  Thou  art  Simon,  the  son  of  Jonah — As  none  had  told  our  Lord 
these  names,  this  could  not  but  strike  Peter-  Cephas,  which  is  Peter — Meaning 
the  same  in  Syriac  which  Peter  does  in  Greek,  namely,  a  rock. 

45.  Jesus  of  Nazareth — So  Philip  thought,  not  knowing  he  was  born  in  Beth- 
lehem.  Nathanael  Was  probably  the  same  with  Bartholomew,  that  is,  the  son  of 
Tholomew.  St.  Matthew  joins  Bartholomew  with  Philip,  chap,  x,  3,  and  St. 
John  places  Nathanael  in  the  midst  of  the  apostles,  immediately  after  Thomas, 
chap,  xxi,  2,  just  as  Bartholomew  is  placed.  Acts  i,  13. 

46.  Can  any  good  thing  come  out  of  Nazareth  ? — How  cautiously  should  we 
guard  agninst  popular  prejudices  ?  When  these  had  once  possessed  so  honest  a 
neart  as  tha^  of  Nathanael,  they  led  him  to  suspect  the  blessed  Jesus  himself  for 
an  impostor,  because  he  liad  been  brought  up  at  Nazareth.  But  his  integrity 
prevailed  over  that  foolish  bias,  and  laid  him  open  to  the  force  of  evidence,  which 
a  candid  inquirer  will  always  be  glad  to  admit,  even  when  it  brings  tlie  most 
unexpected  discoveries.  Can  any  good  thing — That  is,  have  we  ground  from 
Scripture  to  expect  the  Messiah,  or  any  eminent  prcphe*  from  Nazareth  ?   Phil^ 


216  ST.  JOHN. 

47  of  Nazareth  1  Philip  saith  to  him,  Come  and  see.     Jesus  saw  Na- 
tnanael  coming  toward  him,  and  saith  of  him.  Behold  an  Israelite 

48  indeed,  in  whom  is  no   guile.     Nathanael  saith  to  him,  Whenc« 
knowest  thou  me  ?    Jesus  answered  and  said  to  him,  Before  Pliilip 

49  called  thee,  when  thou  wast  under  the  fig  tree,  1  saw  thee.    Natha- 
nael answered  and  said  to  him.  Rabbi,  thou  art  the  Son  of  Pod, 

10  thrm  art  the  King  of  Israel.     Jesus  answered  and  said  to  aliXj.  M 
cause  I  said  to  thee,  I  saw  thee  under  the  fig  tree,  believest  tK?^  1 

:     Thou  shalt  see  greater  things  than  these.     And  he  saith  to  him, 

Verily,  verily  I  say  to  you.   Hereafter  ye  shall  see  the  heaven 

opened,  and  the  angels  of  God  ascending  and  descending  on  the 

Son  of  man. 

-II.       And  the  third  day  there  was  a  marriage  in  Cana  of  Galilee  and 

2  the  mother  of  Jesus  was  there.     And  both  Jesus  and  his  disciples 

3  were  invited  to  the  marriage.     And  wine  falling  short,  the  mother 

4  of  Jesus  saith  to  him,  They  have  not  wine.     Jesus  saith  to  her 
Woman,  what  ts  it  to  me  and  thee  ?     Mine  hour  is  not  yet  come. 

5  His  mother  saith  to  the  servants,  Whatsoever  he  saith  to  you,  do 

6  And  there  were  set  there  six  water  pots  of  stone,  after  the  mannei 

saith,  Come  and  see — The  same  answer  which  he  had  received  himself  from  our 
Lord  the  day  before. 

48.  Under  the  fig  tree  I  saw  thee — Perhaps  at  prayer. 

49.  Nathanael  a>nswered — Happy  are  they  that  are  ready  to  believe,  swift  to 
receive  the  truth  and  grace  of  God.  Thou  art  the  Son  of  God — So  he  acknow. 
ledges  now  more  than  he  had  heard  from  Philip :  The  Son  of  God,  the  king  of 
Israel — A  confession  both  of  the  person  and  office  of  Christ. 

51.  Hereafter  ye  shall  see — All  of  these,  as  well  as  thou,  who  believe  on  me 
now  in  my  state  of  humiliation,  shall  hereafter  see  me  come  in  my  glory,  and  all 
ihe  angels  of  God  with  me.  This  seems  the  most  natural  sense  of  the  words, 
though  they  may  also  refer  to  his  ascension. 

II.  1.  And  the  third  day — After  he  had  said  this.  In  Cana  of  Galilee — There 
were  two  other  towns  of  the  same  name,  one  in  the  tribe  of  Ephraim,  the  other 
in  Caelosyria. 

2.  Jesus  and  his  disciples  were  invited  to  the  marriage — Christ  does  not  take 
away  human  society,  but  sanctifies  it.  Water  might  have  quenched  thirst ;  yet 
our  Lord  allows  wine ;  especially  at  a  festival  solemnity.  Such  was  his  facility 
in  drawing  his  disciples  at  first,  who  were  afterward  to  go  through  rougher 
ways. 

3.  And  wine  falling  short — How  many  days  the  solemnity  had  lasted,  and  on 
which  day  our  Lord  came,  or  how  many  disciples  might  follow  him,  does  not 
appear.  His  mother  saith  to  him.  They  have  not  wine — Either  she  might  mean, 
lupply  them  by  u  iracle ;  or,  Go  away,  that  others  may  go  also,  before  the  want 
ippears. 

4.  Jesus  saith  to  her,  Woman — So  our  Lord  speaks  also,  chap,  xix,  26.  It  is 
probable  this  was  the  constant  appellation  which  he  used  to  her.  He  regarded 
his  Fatlier  above  all,  not  knowing  even  his  mother  after  the  flesh.  What  is  it  tt 
me  and  thee  ?  A  mild  reproof  of  her  inordinate  concern  and  untimely  interposa). 
Mine  hour  is  not  y- 1  come — The  time  of  my  working  this  miracle,  or  of  my  roinf 
iway. 

May  we  not  learn  hence,  if  his  mother  was  rebuked  for  attemptmg  to  direct 
him  in  the  days  of  his  flesh,  how  absurd  it  is  to  address  her  as  if  she  had 
a  right  to  command  him,  on  the  throne  of  his  glory  ?  Likewise  how  indecent  it 
is  for  us  to  direct  his  supreme  wisdom,  as  to  the  time  or  manner  in  which  he 
shall  appear  for  us  in  any  of  the  exigencies  of  life  I 

5.  His  mother  saith  to  the  servants — Gathering  from  his  answer  he  was  about 
to  do  something  extraordmary. 

6.  The  purifying  of  the  Jews — Who  purified  themselvns  by  frequent  washings 
particularly  before  eating. 


CHAPTER  II.  217 

of  the  purifying  of  the  Jews,  containing  two  or  three  measurea 

7  apiece.     Jesus  saith  to  them,  Fill  the  water  pots  with  water.    Ami 

8  they  filled  them  up  to  the  brim.     And  he  saith  to  them,  Draw  out 
now,  and  carry  to  the  governor  of  the  feast.     And  they  carried  it. 

S  When  the  governor  of  the  feast  had  tasted  the  water  that  was 
made  wine,  (he  knew  not  whence  it  was,  but  the  servants  wht  hrsj 
drawn  the  water  knew,)  the  governor  of  the  feast  called  the  bride 
"-  groom.  And  saith  to  him,  Every  man  doth  set  out  good  wine  firsv 
And  when  men  have  well  drunk,  then  that  which  is  worse  :  bui 
'..  thou  hast  kept  the  good  wine  till  now.  Jesus  wrought  this  begin- 
ning of  miracles  in  Cana  of  Galilee,  and  manifested  his  glojy,  and 
his  disciples  believed  on  him. 

12  After  this  he  went  down  to  Capernaum,  he  and  his  mother,  and  his 
brethren,  and  his  disciples :  and  they  tarried  there  not  many  days. 

13  For  the  passover  of  the  Jews  was  nigh.     And  Jesus  went  up 

14  to   Jerusalem,    And   found    in    the   temple    them    that    sold   oxen, 

15  and  sheep,  and  doves,  and  the  changers  of  money  sitting.  And 
having  made  a  scourge  of  rushes,  he  drove  all  out  of  the  temple, 
both  the  sheep,  and  the  oxen,  and  poured  out  the  changers'  money, 

16  and  overthrew  the  tables.  And  said  to  them  that  sold  doves.  Take 
these  things  hence  :   make  not  my  Father's  house  a  house  of  traffic. 

17  And  his  disciples  remembered  that  it   is  written,  *  The   zeal  of 

18  thine  house  eateth  me  up.  Then  answered  the  Jews,  and  said  to 
him.  What  sign  showest  thou   us,  seeing  thou  dost  these  things  1 

19  Jesus  answered  and  said  to  them.  Destroy  this  temple,  and  I  will 

20  raise  it  up  in  three  days.  Then  said  the  Jews,  Fort}'  and  six  years 
was  this  temple  in  building,  and  wilt  thou  raise  it  up  in  three  days  ? 

21  But  he  spake  of  the  temple  of  his  body.     When  therefore  he  was 

22  risen  from  the  dead,  his  disciples  remembered  that  he  had  said  this  ; 
and  they  believed  the  scripture,  and  the  word  which  Jesus  had 

9.  The  governor  of  the  feast — The  bridegroom  generally  procured  some  friend 
to  order  all  things  at  the  entertainment. 

10.  And  saith — St.  John  barely  relates  the  words  he  spoke,  which  does  not 
imply  his  approving  them.  When  they  have  well  drunk — does  not  mean  any 
more  than  toward  the  close  of  the  entertainment. 

11.  And  his  disciples  believed — More  steadfastly. 

14.  Oxen,  and  sheep,  and  doves — Used  for  sacrifice :  And  the  changers  of  ivv- 
ney — Those  who  changed  foreign  money  for  that  which  was  current  at  Jerusa. 
lem,  for  the  convenience  of  them  that  came  from  distant  countries. 

15.  Having  made  a  scourge  of  rushes — (Which  were  strewed  on  the  ground,) 
he  drove  all  out  of  the  temple,  (that  is,  tlie  court  of  it,)  both  the  sheep  and  the 
ixen — Though  it  does  not  appear  that  he  struck  even  them ;  and  much  less,  any 
of  the  men.     But  a  terror  from  God,  it  is  evident,  fell  upon  thom. 

18.  Then  answered  the  Jews — Either  some  of  those  whom  he  had  just  driven 
Sit,  or  their  friends:  What  sign  showest  thou? — So  they  require  a  miracle,  to 
j^Tsf 'm  a  miraole  ! 

1  "•  This  temple — Doubtless  pointing,  while  he  spoke,  to  his  body,  the  tempii 
and  jabitation  of  the  Godhead. 

20.  Forty  and  six  years — Just  so  many  years  before  the  time  of  this  conversa 
tion,  Herod  the  Great  had  begun  his  most  magnificent  reparation  of  the  temple, 
(one  part  after  another,)  which  he  continued  all  his  life,  and  which  was  now 
going  on,  and  was  continued  thirty-six  years  longer,  till  within  six  or  seven  year* 
•)f  the  destruction  of  the  state,  city,  and  temple  by  the  Romans. 

*  Fsa.  xlix.  9 


21b  ST.  JOHN 

23  said.    Now  when  he  was  in  Jerusalem  at  the  passover,  on  ihe  feast 
day,  many  believed  in  his  name,  beholding  the  miracles  which  he 

24  did.     But  Jesus  did  not  trust  himself  to  them,  because  he  knew  all 

25  men.  And  needed  not  that  any  should  testify  of  man ;  for  he  ki  ew 
what  was  in  man. 

[II.      Now  there  was  a  man  of  the  Pharisees,  named  Nicodo'Jius,,  a 

2  ruler  of  the  Jews.  The  same  came  to  him  by  night,  and  said  to 
him,  Rabbi,  we  know  that  thou  art  a  teacher  come  from  God  •.  foi 
no  man  can  do  these  miracles  which  thou  dost,  except  God  be  with 

3  him  Jesus  answered  and  said  to  him,  Verily,  verily  I  say  unto 
thee,  Except  a  man  be  born  again,  he  cannot  see  the  kingdom  of 

4  God.  Nicodemus  saith  to  him.  How  can  a  man  be  born  when  he 
is  old  ?     Can  he  enter  a  second  time  into  his  mother's  womb,  and 

5  be  born  ?  Jesus  answered.  Verily,  verily  I  say  unto  thee.  Except 
a  man  be  born  of  water  and   the  Spirit,  he  cannot  enter  mto  the 

6  kingdom  of  God.     That  which  is  born  of  the  flesh  is  flesh  ,  and 

7  that  which  is  born  of  the  Spirit  is  spirit.     Marvel  not  that  I  said 

8  unto  thee.   Ye  must  be  born  again.     The  wind  bloweth  where  it 

22.  They  believed  the  scripture,  and  the  word  which  Jesus  had  said — Concern, 
ing  his  resurrection. 

23.  Many  believed — Tiiat  he  was  a  teacher  sent  from  God. 

24.  He  did  not  trust  himself  to  them — Let  us  learn  hence  not  rashly  to  put  our. 
selves  into  the  power  of  others.  Let  us  study  a  wise  and  happy  medium  between 
universal  suspiciousness  and  that  easiness  which  would  make  us  the  property  of 
every  pretender  to  kindness  and  respect. 

25.  He — To  whom  all  things  are  naked,  hnew  what  was  in  man — Namely,  a 
Josperately  deceitful  heart. 

in.   1.  A  ruler — One  of  the  great  council. 

2.  The  same  came — Through  desire ;  but  by  night — Through  shame :  We 
know — Even  we  rulers  and  Piiarisees. 

3.  Jesus  answered — That  knowledge  will  not  avail  thee  unless  thou  he  born 
again — Otherwise  thou  canst  not  see,  that  is,  experience  and  enjoy,  either  tiie 
inward  or  the  glorious  kingdom  of  God. 

In  this  solemn  discourse  our  Lord  sliows,  that  no  external  profession,  no  cere, 
monial  ordinances  or  privileges  of  birth,  could  entitle  any  to  the  blessings  of 
the  Messiah's  kingdom  :  that  an  entire  change  of  heart  as  well  as  of  life  was 
necessary  for  that  purpose :  that  this  could  only  be  wrouglit  in  man  by  the 
almighty  power  of  God :  that  every  man  born  into  the  world  was  by  nature  in  a 
state  of  sin,  condemnation,  and  misery:  that  the  free  mercy  of  God  had  given 
his  Son  to  deliver  them  from  it,  and  to  raise  them  to  a  blessed  immortality: 
that  all  mankind,  Gentiles  as  well  as  Jews,  might  share  in  these  benefits,  pro- 
cured by  his  being  lifted  up  on  the  cross,  and  to  be  received  by  faith  in  him  : 
but  that  if  t.iey  rejected  him,  their  eternal,  aggravated  condemnation,  would 
be  the  certani  consequence.  Except  a  man  be  bom  again — If  our  Lord  by 
being  born  again  means  only  reformation  of  life,  instead  of  making  any  new 
discovery,  he  has  only  thrown  a  great  deal  of  obscurity  on  what  was  before  plain 
P.nd  obvious. 

4.  When  he  is  old — As  Nicodemus  himself  was. 

5.  Except  a  man  be  born  of  water  and  of  the  Spirit — Except  he  experienc* 
that  great  inward  change  by  the  Spirit,  and  be  baptized  (wherever  baptism  can 
be  had)  as  the  outward  sign  and  means  of  it. 

6.  That  which  is  born  of  the  flesh  is  fesh — Mere  flesh,  void  of  the  Spirit,  yea, 
at  enmity  with  it ;  And  that  which  is  born  of  the  Spirit  is  spirit — Is  spiritual, 
heavenly,  divine,  like  its  Author. 

7.  Ye  must  he  born  again — To  be  born  again,  is  to  be  inwardly  changrd  from 
all  sinfulness  to  all  holiness.  It  is  fitly  so  called,  because  as  great  a  change  then 
passes  on  the  soul  as  passes  on  the  body  when  it  is  born  into  the  world. 

8.  The  wind  bloweth — According  to  its  own  nature,  not  thy  will,  and  thoti 


CHAPTER  111  2J9 

listeth,  and  thou  hearest  tlie  sound  thereof,  but  Co.nst  ii.)t  tell  wh.ence 

It  cometh,  and  whither  it  goeth  :  so  is  every  one  that  is  born  of  the 

9  Spirit.     Nicodemus  answered  and   said   to  hiin,  How  can  these 

1.0  things  be  ?    Jesus  answered  and  said  to  him,  Art  thou  a  teacher  of 

11   Israel,  and  knowest  not  these  things  ?    Verily,  verily  I  say  to  thee, 

We  speak  what  we  know,  and  testify  what  we  have  seen ;  yet  ye 
.2  receive  not  our  testimony.     If  I  have  told  you  earthly  things,  and 

ye  believe  not,  how  would  ye  believe  if  I  told  you  heavenly  things  ? 
!3  For  no  one  hath  gone  up  to  heaven,  but  he  that  came  down  from 
k  4  heaven,  the  Son  of  man,  who  is  in  heaven.    And  as  *  Moses  lifted 

up  the  serpent  in  the  wilderness,  so  must  the  Sor  of  man  be  lifted 
13  up.  That  whosoever  believeth  on  him  may  not  perish,  but  have 

16  everlasting  life.     For  God  so  loved  the  world,  that  he  gave  his 
only-begotten  Son,  that  v/hosoever  believeth  on  him  may  not  perish, 

17  but  have  everlasting  life.    For  God  sent  not  his  Son  into  the  world, 
to  condemn  the  world,  but  that  the  world  might  be  saved  through 

18  him.     He  that  believeth  on  him,  is  not  condemned;  but  he  that 
believeth  not  is  condemned  already,  because  he  hath  not  believed 

19  on  the  name  of  the  only-begotten  Son  of  God.     And  this  is  the 
condemnation,  that  light  is  come  into  the  world,  and  men  loved 

hearest  the  sound  thereof — Thou  art  sure  it  doth  blow,  but  canst  not  explain  the 
particular  manner  of  its  acting.  So  is  every  one  that  is  born  of  the  Spirit — The 
fact  is  plain,  the  manner  of  his  operations  inexplicable, 

11.  We  speak  what  we  know — I  and  all  that  believe  in  me. 

12.  Earthly  things — Things  done  on  earth ;  such  as  the  new  birth,  and  tlui 
present  privileges  of  the  children  of  God.  Heavenly  things — Such  as  the  eternity 
of  the  Son,  and  the  unity  of  the  Father,  Son,  and  Spirit. 

13.  For  no  one — For  here  you  must  rely  on  my  single  testimony,  whereas 
there  you  have  a  cloud  of  witnesses :  Hath  gone  up  to  heaven,  hut  he  that  came 
down  from  heaven.  Who  is  in  heaven — Therefore  he  is  omnipresent ;  else  lie 
could  not  be  in  heaven  and  on  eartli  at  once.  This  is  a  plain  instance  of  what 
is  usually  termed  the  communication  of  properties  between  the  Divine  and  human 
nature ;  whereby  what  is  proper  to  the  Divine  nature  is  spoken  concerning  the 
human,  and  what  is  proper  to  the  human  is,  as  here,  spoken  of  the  Divine. 

14.  And  as  Moses — And  even  this  single  witness  will  soon  be  taken  from  you  ; 
yea,  and  in  a  most  ignominious  manner. 

15.  That  whosoever — He  must  be  lifted  up,  that  hereby  he  may  purchase  salva. 
tion  for  all  believers :  all  those  who  look  to  him  by  faith  recover  spiritual  health, 
even  as  all  that  looked  at  that  serpent  recovered  bodily  health. 

16.  Yea,  and  this  was  the  very  design  of  God's  love  in  sending  him  into  the 
woild.  Whosoever  believeth  on  him — With  that  faith  which  worketh  by  love, 
and  hold  fast  the  beginning  of  his  confidence  steadfast  to  the  end.  God  sc 
loved  the  world — That  is,  all  men  under  heaven  ;  even  those  that  despise  his 
love,  and  will  for  that  cause  finally  perish.  Otherwise  not  to  believe  would  be 
no  P'a  to  thtem.  For  what  should  they  believe  ?  Ought  they  to  believe  that 
Christ  was  given  for  them  7     Then  he  was  given  for  them.     He  gave  his  only 

Ion — Truly  and  seriously.     And  the  Son  of  God  gave  himself.  Gal.  iv,  4,  tnilj 
nd  seriously. 

17.  God  sent  not  his  Son  into  the  world  to  condemn  the  world — Although  many 
I  ccuso  him  of  it. 

18.  He  that  believeth  on  him  is  not  condemned — Is  acquitted,  is  justified  belore 
God.  The  name  of  the  only-begotten  Son  of  God — The  name  of  a  person  is  often 
put  for  the  person  himself.  But  perhaps  it  is  farther  intimated  in  that  expres- 
sion,  that  the  person  spoken  of  is  great  and  magnificent.  And  therefore  it  is 
gene-ally  used  to  express  either  God  the  Father  or  the  Son. 

19    This  is  the  condemnation — That  is,  the  cause  of  it.     So  God  is  clear. 

I  *  Num.  XXI,  8,  9. 


220  ST.  JOHN 

20  darkness  rather  than  light,  because  their  deeds  were  evil,  hot 
every  one  that  doth  evil,  hateth  the  light,  neither  cometh  t.3  the 

21  light,  lest  his  deeds  should  be  leproved.  But  he  that  pracliseth 
the  truth,  cometh  to  the  light,  that  his  deeds  may  be  made  mani- 
fest, that  they  are  wrought  in  God. 

22  After  these  things  Jesus  and  his  disciples  went  into  the  land  ot 

23  Judea,  and  there  he  tarried  with  them  and  baptized.  And  John  aho 
was  baptizing  in  Enon,  near  Salim,  because  there  was  much  watei 

24  there  ;  and  they  came  and  were  baptized.  For  John  was  not  yet 
cast  into  prison. 

25  Then  there  arose  a  dispute  between  some  of  John  s  disciplea 

26  and  the  Jews  about  purifying.  And  they  came  to  John,  and  said 
to  him.  Rabbi,  he  that  was  with  thee  beyond  Jordan,  to  whom 
thou  gavest  testimony,  behold  he  baptizeth,  and  all  men  come  to 

liT  him.     John  answered  and  said,  A  man  can  receive  nothing,  unless 

28  it  be  given  him  from  heaven.     Ye  yourselves  bear  me  witness  that 

29  I  said,  I  am  not  the  Christ,  but  I  am  sent  before  him.  He  that 
hath  the  bride  is  the  bridegroom  ;  but  the  friend  of  the  bridegroom 
who  standeth  and  heareth  him,  rejoiceth  greatly  because  of  the 

JO  bridegroom's  voice  :  this  my  joy  therefore  is  fulfilled.     He  must 

31  increase,  but  I  must  decrease.  He  that  cometh  from  above  is 
above  all :  he  that  is  of  the  earth  is  earthly,  and  speaketh  of  the 

32  earth :  he  that  cometh  from  heaven  is  above  all.  And  what  he 
hath  seen  and  heard,  that  he  testifieth :  yet  no  man  receiveth  his 

33  testimony.     He  that  hath  received  his  testimony,  hath  set  to  his 

21.  He  that  practiseth  the  truth  (that  is,  true  religion)  cometh  to  the  light — So 
even  Nicodemus  afterward  did.  Are  wrought  in  God — That  is,  in  the  light, 
power,  and  love  of  God. 

22.  Jesus  went — From  the  capital  city,  Jerusalem,  into  the  land  of  Judea — That 
is,  into  the  country.  There  he  baptized — Not  himself;  but  his  disciples  by  his 
order,  chap,  iv,  2. 

23.  John  also  was  baptizing — He  did  not  repel  them  that  offered,  but  ho  more 
willingly  referred  them  to  Jesus. 

25.  The  Jews — Those  men  of  Judea,  who  now  went  to  be  baptized  by  Jesus; 
and  John's  disciples,  who  were  mostly  of  Galilee  :  about  purifying— That  is,  bap 
tisni.     They  disputed,  which  they  should  be  baptized  by. 

27.  A  man  can  receive  nothing — Neither  he  nor  I.  Neither  could  he  do  this, 
unless  God  had  sent  him  :  nor  can  I  receive  the  title  of  Christ,  or  any  ho- 
noiir  comparable  to  that  which  he  hath  received  from  heaven.  They  seem  to 
have  spoken  with  jealousy  and  resentment ;  John  answers  with  sweet  composure 
of  spirit. 

29.  He  that  hath  the  bride  is  the  bridegroom — He  whom  the  bride  follown. 
But  all  men  now  come  to  Jesus.  Hence  it  is  plain  he  is  the  bridegroom.  T\t 
friend  who  heareth  him — Talk  with  the  bride;  rejoiceth  greatly — So  far  frc  »i 
envying  or  resenting  it. 

30.  He  must  increase,  but  I  must  decrease — So  they  who  are  now,  like  Joke, 
burnmg  and  shining  lights,  must  (if  not  suddenly  eclipsed)  like  him  gradually 
dicrease,  while  others  are  increasing  about  them  ;  as  they  in  their  turns  grew 
np,  amidst  the  decays  of  the  former  generation.  Let  us  know  how  to  set,  as 
well  as  how  to  rise  ;  and  let  it  comfort  our  declining  days  to  trace,  in  those  who 
arc  likely  tc  succeed  us  in  our  work,  the  openings  of  yet  greater  usefulness. 

31.  It  is  not  improbable,  that  what  is  added,  to  the  end  of  the  chapter,  are  the 
words  of  the  evangelist,  not  the  Baptist.  He  that  is  of  the  earth — A  mere  man  ; 
of  earthly  original,  has  a  spirit  and  speech  answerable  to  it. 

35.  No  man — None  comparatively,  exceeding  few  receiveth  his  tesiimont/^  — 
With  true  faith. 


CHAPTER  IV  221 

34  seal,  that  God  is  vrue.  For  he  whom  God  hath  sent,  speaketh  the 
words  of  God  ;  for  God  giveth   not  him  the   Spirit  by   measure 

35  The  Father  loveth  the  Son,  and  hath  given  all  things  into  his  h?nd. 

36  He  that  believeth  on  the  Son,  hath  everlasting  life  :  but  he  ( hat 
obeyeth  not  the  Son,  shall  not  see  life  ;  but  the  wrath  of  God 
abideth  on  him. 

I  V^.       When  therefore  the  liord  knew  that  the  Pharisees  had  heard, 

2  Jesus  maketh  and  baptizeth   more  disciples  than  John,  (Though 

3  Jesus  himself  baptized  not ;  but  his  disciples,)  He  left  Judea,  and 

4  departed  again  into  Galilee     And  he  must  needs  go  through  Samaria 

5  Then  cometh  he  to  a  city  of  Samaria,  called  Sychar,  near  the  field 

6  that  Jacob  gave  to  his  son  Joseph.     Now  Jacob's  well  was  there. 
Jesus  therefore  being  wearied  with  the  journey,  sat  thus  by  the 

7  well.     It  was  about  the  sixth  hour.     There  cometh  a  woman  of 
Samaria  to  draw  water.     Jesus  saith  to  her,  Give  me  to  drink. 

8  (For  his  disciples  were  gone  to  the  city  to  buy  meat.)     Then  saith 

9  the  Samaritan  woman  to  him,  How  dost  thou,  being  a  Jew,  ask  drink 
of  me,  who  am  a  Samaritan  woman  ?    For  the  Jews  have  no  deal- 

10  ings  with  the  Samaritans.  Jesus  answered  and  said  unto  her,  If 
thou  hadst  known  the  gift  of  God,  and  who  it  is  that  saith  to  thee. 
Give  me  to  drink,  thou  wouldst  have  asked  of  him,  and  he  would 

II  have  given  thee  living  water.  The  woman  saith  to  him,  Sir,  thou 
hast  nothing  to  draw  with,  and  the  well  is  deep ;  whence  then  has* 

12  thou  that  living  water  ?  Art  thou  greater  than  our  father  Jacob 
who  gave  us  the  well,  and  himself  drank  thereof,  and  his  children 

13  and  his  cattle  ?    Jesus  answered  and  said  to  her,  Whosoever  drink 

33.  Hath  set  to  his  seal — It  was  customary  among  the  Jews  for  the  witness  U 
Bet  liis  seal  to  the  testimony  he  had  given.  That  God  is  true — Whose  words  the 
Messiah  speaks. 

34.  God  giveth  not  him  the  Spirit  by  measure — As  he  did  to  the  prophets,  bu« 
immeasurably.     Hence  he  speaketh  the  words  of  God  in  the  most  perfect  manner 

36.  He  that  believeth  on  the  Son  hath  everlasting  life — He  hath  it  already.  Foi 
he  loves  God.  And  love  is  the  essence  of  heaven.  He  that  obeyeth  not — A  con 
sequence  of  not  believing. 

IV.  1.  The  Lord  knew — Though  none  informed  him  of  it. 

3.  He  left  Judea — To  sliun  the  effects  of  their  resentment. 

4.  And  he  must  needs  go  through  Samaria — The  road  lying  directly  through  il 

5.  Sychar — Formerly  called  Sichem  or  Shechera.  Jacob  gave — On  his  death 
bed,  Gen.  xlviii,  22. 

6.  Jesus  sat  down — Weary  as  he  was.  It  was  the  sixth  hour — Noon ;  the  heal 
of  the  day. 

7.  Give  me  to  drink — In  this  one  conversation  he  brought  her  to  that  knowledge 
which  the  apostles  were  so  long  in  attaining. 

8.  For  his  disciples  were  gone — Else  he  needed  not  have  asked  her. 

9.  How  dust  thou — Her  open  simplicity  appears  from  her  very  first  words.  The 
Tews  have  no  dealings — None  by  way  of  friendship.  They  would  receive  no 
iind  of  favour  from  them. 

10.  If  thou  hadst  known  the  gift — The  living  water ;  and  who  it  i>— He  wLo 
iuoTir.  is  able  to  give  it :  thou  wouldst  have  asked  of  him — On  those  words  the 
stress  lies.  Water — In  like  manner  he  draws  the  allegory  from  bread,  chap,  vi, 
27,  and  from  light,  chap,  viii,  12  ;  the  first,  the  most  simple,  necessary,  common, 
and  salutary  things  in  nature.  Living  water — The  Spirit  and  its  fruits.  But  she 
might  the  more  easily  mistake  his  meaning,  because  living  water  was  a  comniun 
phrase  among  the  Jews  for  spring  water. 

12.  Our  father  Jacob — So  they  fancied  he  was ;  whereas  they  were,  in  truth, 
a  miiture  of  manv  nations,  placed  there  by  the  king  of  Assyria,  ?  i  the  room  of 
15 


222  ST  JOHN. 

1 4  eth  of  this  water,  will  thirst  again  But  whosoever  drinketh  of  the 
water  that  I  shall  give  him,  will  never  thirst,  but  the  water  that  I 
shall  give  him,  will  become  in  him  a  fountain  of  water  springing 

Id  up  mto  everlasting  life.     The  woman  saith  to  him.  Sir,  give  me 

16  this  water,  that  I  thirst  not,  neither  come  hither  to  draw.     Jesua 

17  saith  to  her,  Go,  call  thy  husband,  and  come  hither.  The  woman 
answered  and  said,  I  have  no  husband.     Jesus  said  to  her,  Thou 

15  hast  well  said,  I  have  no  husband:  For  thou  hast  had  five  hus- 
bands, and  he  whom  thou  now  hast,  is  not  thy  husband  :  this  thou 

1 9  saidst  truly.     The  woman  saith  to  him,  Sir,  I  perceive  that  thou 

20  art  a  prophet.  Our  fathers  worshipped  in  this  mountain  :  but  ye 
say,  that  at  Jerusalem  is  the  place  where  men  ought  to  worship. 

21  Jesus  saith  to  he'  Woman,  believe  me,  the  hour  cometh,  when  ye 
shall  neither  in  this  mountain,  nor  at  Jerusalem,  worship  the  Fa- 

22  ther.     Ye  worship  ye  know  not  what ;  we  know  what  we  worship  ; 

23  for  salvation  is  from  the  Jews.     But  the  hour  cometh,  and  now  is, 

the  Israelites  whom  he  had  carried  away  captive,  2  Kings  xvii,  24.  Who  gave 
us  the  well — In  Joseph  their  supposed  forefather :  and  drank  thereof — So  even 
he  had  no  better  water  than  this. 

14.  Will  never  thirst — Will  never  (provided  he  continue  to  drink  thereof)  be 
miserable,  dissatisfied,  without  refreshment.  If  ever  that  thirst  returns,  it  will 
be  the  fault  of  the  man,  not  the  watei  But  the  water  that  I  shall  give  him — The 
spirit  of  faith  working  by  love,  shall  become  in  him — An  inward  living  principle, 
a  fountain — Not  barely  a  well,  which  is  soon  exhausted,  springing  up  into  ever- 
Msting  life — Which  is  a  confluence,  or  rather  an  ocean  of  streams  arising  from 
this  fountain. 

15.  That  I  thirst  not — She  takes  him  still  in  a  gross  sense. 

16.  Jes's3  saith  to  her — He  now  clears  the  way  that  he  might  give  her  a  bettet 
kind  of  water  than  she  asked  for.  Go,  call  thy  husband — He  strikes  directly  at 
her  bosom  sin. 

17.  Thou  hast  well  said — We  may  observe  in  all  our  Lord's  discourses  the  ut- 
most weightiness,  and  yet  the  utmost  courtesy. 

18.  Thou  hast  had  five  husbands — Whether  they  were  all  dead  or  not,  her  own 
conscience  now  awakened  would  tell  her. 

19.  Sir,  I  perceive — So  soon  was  her  heart  touched. 

20.  The  instant  she  perceived  this,  she  proposes  what  she  thought  the  most 
important  of  all  questions.  This  mountain — Pointing  to  Mount  Gerizim.  San- 
oallat,  by  the  permission  of  Alexander  the  Great,  had  built  a  temple  upon  Mount 
Gerizim,  for  Manasseh,  who  for  marrying  Sanballat's  daughter  had  been  ex. 
pelled  from  the  priesthood  and  from  Jerusalem,  Neh.  xiii,  28.  This  was  the 
place  where  the  Samaritans  used  to  worship  in  opposition  to  Jerusalem.  And  it 
was  so  near  Sychar,  that  a  man's  voice  might  be  heard  from  the  one  to  the 
other.  Our  fathers  worshipped — This  plainly  refers  to  Abraham  and  Jacob  (from 
wh  :)m  the  Samaritans  pretended  to  deduce  their  genealogy)  who  erected  altars  in 
this  place  :  Gen.  xii,  G,  7,  and  xxxiii,  18,  20.  And  possibly  to  the  whole  con- 
gregation, who  were  directed  when  they  came  into  the  land  of  Canaan  to  put 
the  blessing  upon  Mount  Gerizim,  Deut.  xi,  29.  Ye  Jews  say.  In  Jerusalem  if 
the  place — Namely,  the  temple. 

21.  Believe  me — Our  Lord  uses  this  expression  in  this  manner  but  once;  and 
that  to  a  Samaritan.  To  his  own  people,  the  Jews,  his  usual  language  is,  /  say 
unto  you.  The  hour  cometh  when  ye — Both  Samaritans  and  Jews,  shall  worship 
neither  in  this  mountain,  nor  at  Jerusalem — As  preferable  to  any  other  place. 
True  worship  shall  be  no  longer  confined  to  any  one  place  or  nation. 

22.  Ye  worship  ye  know  not  what — Ye  Samaritans  are  ignorant,  not  only  of  the 
place,  but  of  the  very  object  of  worship.  Indeed,  they  feared  the  Lord  after  a 
fashion  ;  but  at  the  same  time  served  their  own  gods,  2  Kings  xvii,  33.  Salva- 
tion is  from  the  Jews^So  spake  all  the  propliets,  that  the  Savior.r  should  arise  out 
of  the  Jewish  nation  :  and  that  from  thence  the  knowledge  of  him  should  spread 
to  all  nations  under  heaven. 


CHAPTER  IV.  223 

when  tne  true  worshippers  shall  worship  the  Father  in  spirit  and 

24  in  truth  •  for  the  Father  seeketh  such  to  worship  him.  God  is  a 
Spirit,  and   they  that  worship  him   must  worship  in  spirit  and  in 

25  truth.  The  woman  saith  to  him,  I  know  that  the  Messiah  is  com«- 
ing  who  is  called   Christ :  when  he  is  come,  he  will  tell  us  all 

26  things.     Jesus  saith  to  her,  I  that  speak  to  thee  am  He.     And  upon 

27  this  came  his  disciples,  and  marvelled  that  he  talked  with  a  wo- 
man. Yet  none  said,  What  seekest  thou  ^  Or,  Why  talkesi  thoa 
with  her  ^ 

Zi       The  woman  then  left  her  water  pot,  and  went  to  the  city,  and 

29  saith  to  the  men,  Come,  see  a  man  who  told  me  all  things  that  ever 

30  I  did :  Is  not  this  the  Christ  ?  Then  they  went  out  of  the  city, 
and  came  to  him. 

?  I:i  .ce  meantime  his  disciples  prayed  him,  saying.  Master,  eat. 

i>Z  But  he  said  to  them,  I  have  meat  to  eat  that  ye  know  not  of.    The 

33  disciples  said  one  to  another.  Hath  any  man  brought  him  to  eat  ? 

34  Jesus  saith  to  them.   My  meat  is,  to  do  the  will  of  him  that  sent 

35  me,  and  to  finish  his  work.  Say  ye  not.  There  are  yet  four 
months,  and  the  harvest  cometh  ?  Lo,  I  say  to  you,  lift  up  your 
eyes  and  survey  the  fields,  for  they  are  white  already  to  the  har- 

36  vest.  And  he  that  reapeth  receiveth  wages,  and  gathereth  fru't 
to  life  eternal,  that  both  he  that  soweth  and  he  that  reapeth  ma) 

23.  The  true  worshippers  shall  worship  the  Father — Not  here  or  there  only,  but 
at  all  times  and  in  all  places. 

24.  God  is  a  Spirit — Not  only  remote  from  the  body,  and  all  the  properties  of 
it,  but  likewise  full  of  all  spiritual  perfections,  power,  wisdom,  love,  holiness. 
And  our  worship  should  be  suitable  to  his  nature.  We  should  worship  him  with 
the  truly  spiritual  worship  of  faith,  love,  and  holiness,  animating  all  our  tempers 
thoughts,  words,  and  actions. 

25.  The  woman  saith — With  joy  for  what  she  had  already  learned,  and  desire 
of  fuller  instruction. 

26.  Jesus  saith — Hasting  to  satisfy  her  desire  before  his  disciples  came.  1  am 
He — Our  Lord  did  not  speak  this  so  plainly  to  the  Jews  who  were  so  fUll  of  the 
Messiah's  temporal  kingdom.  If  he  had,  many  would  doubtless  have  taken  up 
arms  in  his  favour,  and  others  have  accused  him  to  the  Roman  governor.  Yet  he 
did  in  effect  declare  the  thing,  though  he  denied  the  particular  title.  For  in  a 
multitude  of  places  he  represented  himself,  both  as  the  Son  of  man,  and  as  the 
Son  of  God :  both  which  expressions  were  generally  understood  by  the  Jews  as 
peculiarly  applicable  to  the  Messiah. 

27.  His  disciples  marvelled  that  he  talked  with  a  woman — Which  the  Jewish 
rabbis  reckoned  scandalous  for  a  man  of  distinction  to  do.  They  marvelled  like, 
wise  at  his  talking  with  a  woman  of  that  nation,  wliich  was  so  peculiarly  hateful 
to  the  Jews.  Yet  none  said — To  the  woman,  What  seekest  thou  ? — Or  to  Christ, 
Why  talkest  thou  with  her  ? 

28.  The  iDoman  left  her  water  pot — Forgetting  smaller  things. 

29.  A  man  who  told  me  all  things  that  ever  I  did — Our  Lord  had  told  her  but  a 
fem  things.  But  his  words  awakened  her  conscience,  which  soon  told  her  all  the 
resv  Is  not  this  the  Christ  .?-r-She  does  not  doubt  of  it  herself,  but  incites  them 
to  make  the  inquiry. 

31.   In  the  meantime — Before  the  people  came. 

34.  My  meat — That  which  satisfies  the  strongest  appetite  of  my  soul. 

35  The  fields  are  white  already — As  if  he  had  said.  The  spiritual  harvest  ia 
ripe  already.  The  Samaritans,  ripe  for  the  Gospel,  covered  the  ground  round 
about  them. 

36.  He  that  reapeth — Whoever  saves  souls,  receiveth  wages — A  peculiar  bless, 
mg  to  himself,  and  gathereth  fruit — Many  souls  :  that  he  that  soweth — Christ  th« 
reat  sower  of  the  seed,  and  he  that  reapeth  may  rejoice  together — In  heaven. 


224  ST.  JOHN. 

37  rejoice  together.     And  herein  is  the  saying  true,  One  soweth,  and 

38  another  reapeth.  I  have  sent  you  to  reap  that  whereon  you  hav? 
bestowed  no  labour :  others  have  laboured,  and  ye  are  entered  inlc 
their  labour. 

39  And  many  of  the  Samaritans  out  of  the  city  believed  on  him 
for  the  saying  of  the  woman  testifying,  He  told  me  all  that  ever  1 

40  did.     So  when  the  Samaritans  were  come  to  him,  they  besooghl 

41  him  to  tarry  with  them.     And   he    abode  there  two  days.     And 

42  many  more  believed,  because  of  his  word.  And  said  to  the  woman, 
We  no  longer  believe,  because  of  thy  saying ;  for  we  have  heard 
him  ourselves,  and  know  that  this  is  indeed  the  Christ,  the  Saviour 
ol  tne  world 

43  After  the  two  days,  he  departed  thence,  and  went  into  Galilee. 

44  (Now  Jeeus  himself  had  testified,  *That  a  prophet  hath  not  honour 

45  in  his  own  country.)  And  when  he  was  come  into  Galilee,  the 
Galileans  received  him,  having  seen  all  the  things  that  he  did  in 
Jerusalem  at  the  feast.     For  they  also  had  come  to  the  feast. 

46  So  he  came  again  to  Cana  of  Galilee,  where  he  had  made  the 
water  wine.     And  there  was  a  certain  nobleman,  whose  son  was 

47  sick  at  Capernaum.  When  he  heard  that  Jesus  was  come  out  of 
Judea  into  Galilee,  he  went  to  him,  and  besought  him  to  come  down 

4S  and  heal  his  son,  for  he  was  at  the  point  of  death.  Jesus  said  to 
him.  Unless  ye  see  signs  and  wonders,  ye  will  in  nowise  believe. 

49  The  nobleman  said  to  him,  Sir,  come  down,  ere  my  child  die.     Je- 

50  sus  said  to  him.  Go :  thy  son  liveth.     And  the  man  believed  the 

51  word  that  Jesus  spake  to  him,  and  he  went.  And  as  he  was  now 
going  down  his  servants  met  him,  and  told  him,  saying,  Thy  son 

32  liveth.  Then  he  asked  of  them  the  hour  when  he  amended.  And 
they  said  to  him.  Yesterday  at  the  seventh  hour  the  fever  left  him. 

53  So  the  father  knew^  it  was  at  the  same  hour,  in  which  Jesus  had 
said  to  him,  Thy  son  liveth.     And  himself  believed,  and  his  whole 

54  house.  This  second  miracle  again  Jesus  wrought,  being  come  out 
of  Judea  into  Galilee. 

V.       After  this  there  was  a  feast  of  the  Jews,  and  Jesus  went  up  to 

2  Jerusalem.     Now  there  is  in  Jerusalem  by  the  sheep  gate,  a  bath 

which  is  called  in  the  Hebrew  tongue,  Bethesda,  having  five  por- 

37.  That  saying — A  common  proverb ;  One  sjweth — The  prophets  and  Christ ; 
another  reapeth — The  apostles  and  succeeding  ministers. 

38.  / — The  Lord  of  the  whole  harvest,  have  sent  you — He  had  employed  them 
already  in  baptizing,  ver.  2. 

42.  We  know  that  this  is  the  Saviour  of  the  world — And  not  of  the  Jews  anly. 

43.  He  went  into  Galilee — That  is,  into  the  country  of  Galilee  :  but  not  to 
Nazareth.  It  was  at  that  town  only  that  he  had  no  honour.  Therefore  he  went 
to  other  towns. 

4  '■     To  come  down  -For  Cana  stood  much  higher  than  Capernaum. 

4b  Unless  ye  see  signs  and  wonders — Although  the  Samaritans  believed  with, 
out  them 

52.  He  asked  the  hour  when  he  amended — The  more  exactly  the  works  of  God 
are  considered,  the  more  faith  is  increased. 

V.  1.  .4  feast — Pentecost. 

2.  There  is  in  Jerusalem — Hence  it  appears,  that  St.  John  wrote  his  Gospel 
beforo  Jerusalem  was   destroyed :    it  is  supposed  about  thirty  years  after  the 

*  Matt,  xiii,  57. 


CHAPTER  V  225 

3  licos.     In  tliese  lay  a  great  multitude  of  diseased,  of  blind,  halt, 

4  withered,  waiting  for  the  moving  of  the  water.  For  an  angel  weni 
down  at  certain  times  into  the  bath,  and  the  water  was  troubled . 
and  whosoever  went  in  first,  after  the  troubling  of  the  water,  was 

5  made  whole,  whatsoever  disease  he  had.     And  a  certain  man  was 

6  there,  who  had  been  diseased  eight  and  thirty  years.  Jesus  see- 
ing him  lie,  and  knowing  that  he  had  now  been  diseased  a  long 

7  time,  saith  to  him,  Desirest  thou  to  be  made  whole  1  The  infirm 
man  answered  him,  Sir,  I  have  no  man  to  put  me  mto  the  bath, 
when  the  water  is  troubled ;  and  the  while  I  am  coming,  another 

8  steppeth  down  before  me.     Jesus  saith  to  him,  Rise,  take  up  thy 

9  bed  and  walk.  And  immediately  the  man  was  made  whole,  and 
took  up  his  bed  and  walked  :   and  the  same  day  was  the  Sabbath. 

10  Then  said  the  Jews  to  him  that  was  healed.  It  is  the  Sabbath  ;  ii 

1 1  is  not  lawful  for  thee  to  take  up  thy  bed.     He  answered.  He  that 

12  made  me  whole,  said  to  me,  Take  up  thy  bed  and  walk.  Then 
asked  they  him.  Who  is  the   man  that  said  to  thee.  Take  up  thy 

.  3  bed  and  walk  1    And  he  that  was  healed  knew  not  who  he  was ; 

14  for  Jesus  had  retired,  a  multitude  being  in  the  place.  Afterward 
Jesus  findeth  him  in  the  temple,  and  said  to  him,  Lo,  thou  art  made 

15  whole  :  sin  no  more,  lest  a  worse  thing  come  to  thee.  The  man 
departed  and  told  the  Jews,  that  it  was  Jesus  who  had  made  him 
whole. 

16  And  therefore  the  Jews  persecuted  Jesus,  because  he  had  done 

17  these  things  on  the  Sabbath.     But  Jesus  answered  them.  My  Fathei 

18  worketh  until  now,  and  I  work.     Therefore  the   Jews  sought  the 

ascension.  Having  five  porticos — Built  for  the  use  of  the  sick.  Probably  the 
basin  had  five  sides  !     Bethesda  signifies  the  house  of  mercy, 

4.  An  angel — Yet  many  unaoubtedly  thought  the  whole  thing  ta  be  purely 
latural.  At  certain  times — Perhaps  at  a  certain  hour  of  the  day,  during  tliis 
paschal  week,  went  down — The  Greek  word  implies  that  he  had  ceased  going 
down,  before  the  time  of  St.  Jolin's  writing  this.  God  might  design  this  to  raise 
expectation  of  the  acceptable  time  approacliing,  to  add  a  greater  lustre  to  his 
Son's  miracles,  and  to  show  that  his  ancient  people  were  not  entirely  forgotten 
of  him.  The  first — Whereas  the  Son  of  God  healed  every  day  not  one  only,  but 
whole  multitudes  that  resorted  to  him. 

7.  The  sick  man  answered — Giving  the  reason  why  he  was  not  made  whole, 
notwithstanding  his  desire. 

14.  Sin  no  more — It  seems  his  former  illness  was  the  effect  or  punishment  of  sin. 

15.  The  man  went  and  told  the  Jews,  that  it  was  Jesus  who  had  made  him 
whole — One  might  have  expected,  that  when  he  had  published  the  name  of  his 
benefactor,  crowds  would  have  thronged  about  Jesus,  to  have  heard  the  words  of 
his  mouth,  and  to  have  received  the  blessings  of  the  Gospel.  Instead  of  this, 
they  surround  him  with  a  hostile  intent :  they  even  conspire  against  his  life,  and 
for  an  imagined  transgression  in  point  of  ceremony,  would  have  put  out  this 
light  of  Israel.  Let  us  not  wonder  then,  if  our  good  be  evil  spoken  of:  if  even 
candour,  benevolence,  and  usefiilness,  do  not  disarm  the  enmity  of  those  who 
have  br^en  taught  to  prefer  sacrifice  to  mercy ;  and  who,  disrelishing  the  genuine 
Gospel,  naturally  seek  to  slander  and  persecute  the  professors,  but  especially  the 
defenders  of  it. 

17.  My  Father  worketh  until  now,  and  I  work — From  the  creation  till  now  he 
hath  been  working  without  intermission.  I  do  likewise.  This  is  the  propositio? 
which  is  explained  from  ver.  19,  to  ver.  30,  confirmed  and  vindicated  in  the  Slst 
and  following  verses. 

18.  His  own  Father — The  Greek  word  means  his  oion  Father  in  such  a  sense 
a»  no  creature  can  speak.     Making  himself  equal  with  Gad — It  is  evident  all  th« 


226  ST.  JOHN. 

more  to  kill  him,  because  he  not  only  broke  the  Sabbath  but  also 
said  that  God  was  his  own  Father,  making  himself  equal  with  God. 

19  Then  answered  Jesus  and  said  to  them,  Verily,  verily  I  say  unto 
you,  the  Son  can  do  nothing  of  himself,  but  what  he  seeth  ilie  Fa- 
ther do :    but  what  things  soever  he  doth,  these  also  doth  the  Son 

2C  likewise.  For  the  Father  loveth  the  Son,  and  showeth  him  all 
things  that  himself  doth  :  and  he  will  show  him  greater  works  than 

21  these,  so  that  ye  will  marvel      For  as  the  Father  quickeneth  the 

22  dead,  so  the  Son  also  quickeneth  whom  he  will.  For  neither  doth 
the  Fathei  judge  any  one,  but  hath  given  all  judgment  to  the  Son ; 

23  That  all  liien  may  honour  the  Son,  even  as  they  honour  the  Fa 
ther.     He  that  honoureth  not  the   Son,  honoureth  not  the  Father 

/  i  that  sent  him.  Verily,  verily  I  say  unto  you,  he  that  heareth  ray 
word,  and  believeth  on  him  that  sent  me,  hath  everlasting  life,  and 
Cometh  not  into  condemnation,  but  is  passed  from  death  to  life. 

25  Verily,  verily  I  say  to  you.  The  hour  is  coming,  and  now  is,  when 
the  dead  shall  hear  the  voice  of  the  Son  of  God,  and  they  that  heai 

26  shall  live.     For  as  the  Father  hath  life  in   himself,  so  hath  he 

27  given  to  the  Son  also  to  have  life  in  himself.  And  hath  given  him 

hearers   so   understood  him,  and  that   our   Lord    never  contradicted,  but  con- 
tirmed  it. 

19.  The  Son  can  do  nothing  of  himself — This  is  not  his  imperfection,  but  his 
glory,  resulting  from  his  eternal,  intimate,  indissoluble  unity  with  the  Father. 
Hence  it  is  absolutely  impossible,  that  the  Son  shoald  judge,  will,  testify,  or  teach 
any  thing  without  the  Father,  ver.  30,  &.c  ;  chap,  vi,  38 ;  chap,  vii,  16;  or  that 
he  should  be  known  or  believed  on,  separately  from  the  Father.  And  he  here 
defends  his  doing  good  every  day,  without  intermission,  by  the  example  of  hie 
Father,  from  which  he  cannot  depart :  these  doth  the  Son  likewise — All  these, 
and  only  these  ;  seeing  he  and  the  Father  are  one. 

20.  The  Father  showeth  him  all  things  that  himself  doth — A  proof  of  the  most 
intimate  unity.  And  he  will  show  him — By  doing  them.  At  the  same  time  (not 
at  different  times)  the  Father  showeth  and  doth,  and  the  Son  seeth  and  doth. 
Greater  works — Jesus  oftener  terms  them  works,  than  signs  or  wonders,  because 
they  were  not  wonders  in  his  eyes.  Ye  will  marvel — So  they  did,  when  he  raised 
Lazarus. 

21.  For — He  declares  which  are  those  greater  works,  raising  the  dead,  and 
judging  the  world.  The  power  of  quickening  whom  he  will  follows  from  the 
power  o{  judging.  These  two,  quickening  a.nA  judging,  are  proposed  ver.  21,  22. 
The  acquittal  of  believers,  wliich  ^Tesu^\>oses  judgment,  is  treated  of  in  the  24th 
verse :  the  quickening  some  of  the  dead,  ver.  25 ;  and  the  general  resurrec- 
tion, ver.  28. 

22.  For  neither  doth  the  Father  judge — Not  without  the  Son  :  but  he  doth_;M£i^« 
hy  that  man  whom  he  hath  ordained.  Acts  xvii,  31. 

23.  That  all  men  may  honour  the  Son,  even  as  they  honour  the  Father — Either 
willingly,  and  so  escaping  condemnation,  by  faith :  or  unwillingly,  when  feeling 
the  wrath  of  the  Judge.  This  dernonstrates  the  equality  of  the  Son  with  the 
Father.  If  our  Lord  were  God  only  by  office  or  investiture,  and  not  in  the  unity 
of  the  Divine  essence,  and  in  all  respects  equal  in  Godhead  with  the  Father,  he 
could  not  be  honoured  even  as,  tliat  is,  with  the  same  honour  that  they  honourei 
the  Father  He  that  honoureth  not  the  Son — With  the  same  equal  honour,  great?y 
dishonoureth  the  Father  that  sent  him. 

24.  And  Cometh  not  into  conde?nnation — Unless  he  make  shipwreck  of  the  faith 

25.  The  dead  shall  hear  the  voice  of  the  Son  of  God — So  did  Jairus's  daughter, 
the  widow's  eon,  Lazarus. 

26.  He  hath  given  to  the  Son — By  eternal  generation,  to  have  life  in  himself- 
Absolute,  independent. 

27.  Because  he  is  the  Son  of  man — He  is  appointed  to  judge  mankind  becauae 
ho  was  made  maiK 


CHAPTER  V  .     227 

authority  to  execute  judgment  likewise,  because  he  is  the  Son  of 
38  man.     Marvel  not  at  this  :   for  the  time  is  coming  in  which  all  that 

29  are  in  the  graves  shall  hear  his  voice,  And  shall  come  forth,  they 
that  have  done  good  to  the  resurrection  of  life,  and  they  that  have 

30  done  evil  to  the  resurrection  of  damnation.  I  can  do  nothing  of 
myself:    as  I  hear,  I  judge,  and  my  judgment  is  just;    because  T 

31  seek  not  my  own  will,  but  the  will  of  him  that  sent  me.     If  I  tes- 
33  tify  of  myself,  my  testimony  is  not  valid.     There  is  another  that 

estifieth  of  me,  and  I  know  that  the  testimony  which  he  testifieth 
jf  me  is  valid. 

33  Ye  sent  to  John,  and  he  bare  testimony  to  the  truth.     But  1 

34  receive  not  testimony  from  man ,    but  these  things  I  say,  that  ye 

35  may  be  saved.     He  was  a  burning  and  a  shining   light,  and   ye 

36  were  willing  for  a  season  to  rejoice  in  his  light.  But  I  have  a 
greater  testimony  than  that  of  John-  for  the  works  which  the 
Father  hath  given  me  to  fulfil,  the  very  works  that  I  do  testify  of 

37  me,  that  the  Father  hath  sent  me.  And  the  Father  who  hath 
sent  me,  he  hath  testified  of  me  :  ye  have  neither  heard  his  voice 

38  at  any  time,  nor  seen  his  form.     And  ye  have  not  his  word  abid- 

39  ing  in  you ;  for  whom  he  hath  sent,  ye  believe  not.  Search  the 
Scriptures  :    in  them  ye  are  assured   ye  have  eternal  life  :    and  it 

40  is  they  that  testify  of  me.     Yet  ye  will  not  come  to  me,  that  ye 

41  may  have  life.     I  receive  not  honour  from  men,  But  I  know  you, 

42  that  ye  have  not  the  love  of  God  in  you.     For  I  am  come  in  my 

43  Father's  name,  anc*.  ye  receive  me  not :  if  another  shall  come  in 

28.  The  time  is  coming- —When  not  two  or  three,  but  all  shall  rise. 

29.  The  resurrection  of  life — Th£.t  resurrection  which  leads  to  life  everlasting.' 

30.  /  can  do  nothing  oj  myself — It  is  impossible  I  should  do  any  thing  sepa. 
rately  from  my  Father.  As  I  hear — Of  the  Father,  and  see,  so  I  judge  and  do  ; 
because  I  am  er.s'jntially  united  to  him.     See  ver.  19. 

31.  If  I  ttstijv  of  T/it/tilf — That  is,  if  I  alone,  (which  indeed  is  impossible,)  my 
testimony  ii  uot  valid. 

32.  Th':re  is  another  — The  Father,  ver.  37,  and  I  know  that,  even  m  your  judg. 
mcnt.  his  testimony  is  beyond  exception. 

33.  He  bare  testimory — That  1  am  the  Christ. 

34.  But  I  have  no  need  to  receive,  ^c.  But  these  things — Concerning  John, 
ivhom  ye  yourselves  reverence,  /  say,  that  ye  may  be  saved — So  really  and 
seriously  did  he  will  their  salvation.  Yet  they  were  not  saved.  Most,  if  not  all 
of  them,  died  in  their  sins. 

35.  He  was  a  burning  and  a  shining  light — Inwardly  burning  with  love  and 
zeal,  outwardly  shining  in  all  holiness.  And  even  ye  were  willing  for  a  season — 
A  short  time  only. 

37.  He  hath  testified  oj  me — Namely  at  my  baptism.  I  speak  not  of  ray  sup. 
posed  father  Joseph.     Ye  are  utter  strangers  to  him  of  whom  I  speak. 

38.  Ye  have  not  his  word — All  who  believe  have  the  word  of  the  Father  (the 
I  ame  with  the  word  of  the  Son)  abiding  in  them,  that  is,  deeply  ingrafted  in 
iheir  hearts. 

33.  Search  the  Scriptures — A  plain  command  to  all  men.  In  them  ye  are 
issured  ye  have  eternal  life — Ye  know  they  show  you  the  way  to  eternal  lift 
And  these  very  Scriptures  testify  of  me, 

40.  Yet  ye  will  not  come  unto  me — As  they  direct  you. 

41.  /  receive  not  honour  from  men — I  need  it  not.  I  seek  it  not  from  you  foi 
inj  own  sake. 

42.  But  I  know  you — With  this  ray  he  pierces  the  hearts  of  the  hearers,  An4 
ibis  duubtless  he  spake  with  the  tcnderest  compassion. 

43.  If  another  shall  come — Any  false  Christ. 


226  ST.  JOHN. 

14  hm  own  name,  him  will  ye  roceive.  How  can  ye  believe,  wIiiIp 
ye  receive  honour  one  of  anotlier,  and  seek  not  the  honour  that  is 

45  from  God  only  ?  Think  not  that  1  will  accuse  you  to  the  Father  • 
there  is  one  that  accuseth    you,  even   Moses,  in  whom  ye  trust 

46  For  had  ye  believed  Moses,  ye  would  have  believed  me  :   for  he 

47  wrote  of  me.  But  if  ye  believe  not  his  writings,  how  shall  ye  be 
lieve  my  words. 

VI.       *  After  these  things,  Jesus  went  over  the  sea  of  Galilee,   iXi 

2  sea  of  Tiberias,  And  a  great  multitude  followed  him,  because  th£< 

3  had  seen  the  miracles  which  he  did  on  the  diseased.     But  Jesus 

4  went  up  into  the  mountain,  and  sat  there  with  his  disciples.     And 

5  the  passover,  a  feast  of  the  Jews,  was  nigh.  Jesus  then  lifting  up 
his  eye«,  and  seeing  a  great  multitude  coming  to  him,  saith  to  Phi- 

d  lip.  Whence  shall  we  buy  bread,  that  these  may  eat  ?  (But  this 
he  said  trying  him :   for  he  himself  knew  what  he  intended  to  do.) 

7  Philip  answered  him,  Two  hundred  penny  worth  of  bread  is  not 

8  sufficient  for  them,  that  each  of  them  may  take  a  little.     One  of 

9  his  disciples,  Andrew,  Simon  Peter's  brother,  saith  to  him.  Here  is 
a  lad,  who  hath  five  barley  loaves  and  two  small  fishes  :  but  what 

10  are  they  among  so  many  ?  Jesus  said.  Make  the  men  sit  down. 
(Now  there  was  much  grass  in  the  place.)     So  the  men  sat  down, 

11  in  number  about  five  thousand.  Then  Jesus  took  the  loaves,  and 
having  given  thanks,  distributed  to  the  disciples,  and  the  disciples 
to  them  that  were  sat  down,  and  likewise  of  the  fishes  as  much  as 

12  they  would.     When  they  were   filled,    he  saith  to  his  disciples, 

13  Gather  up  the  fragments  which  remain,  that  nothing  be  lost.  They 
therefore  gathered  them,  and  filled  twelve  baskets  with  the  frag 

'       ments  of  the  five  barley  loaves,  which  remained  over  and  above  to 

14  them  that  had  eaten.  Then  those  men  having  seen  the  miracle 
which  Jesus  did,  said.  Of  a  truth  this  is  the   prophet  that  was  to 

15  come  into  the  world.  Jesus  therefore  knowing  that  they  were 
about  to  come  and  take  him  by  force  to  make  him  a  king,  again 
retired  to  the  mountain  all  alone. 

16  fin  the  evening,  his  disciples  went  down  to  the  sea,  and  enter- 
ing into  the  vessel,  they  went  over  the  sea  toward  Capernaum : 

17  And  it  was  now  dark,  and  Jesus  was  not  come  to  them.     And  the 

44.  While  ye  receive  honour — That  is,  while  ye  seek  the  praise  of  men  rathei 
than  the  praise  of  God.  At  tlie  feast  of  pentecost,  kept  in  commemoration  of 
the  giving  the  law  from  Mount  Sinai,  their  sermons  used  to  be  full  of  the  praises 
of  the  law,  and  of  the  people  to  whom  it  was  given.  How  mortifying  then  must 
the  following  words  of  our  Lord  be  to  them,  while  they  were  thus  exulting  m 
Moses  and  his  law  ! 

45  There  is  one  that  accuseth  you — By  his  writings. 

46  He  wrote  of  me — Every  where;  in  all  his  writings  ;  particularly  Di.iii 
iviii,  15,  18. 

VI.  1.  After  these  things — The  history  of  between  ten  and  eleven  months  is  'x 
tee  supplied  here  from  the  other  evangelists. 

3.  Jesus  went  up — Before  the  people  overtook  him. 

5.  Jesus  saith  to  Philip — Perhaps  he  had  the  care  of  providing  victuals  for  the 
family  of  the  apostles. 

15.  He  retired  to  the  mountain  alone — Having  ordered  his  disciples  to  crosi 
over  the  lake. 

♦  Matt.  xiv.  13  ;  Mark  vi,  32  ;  Luke  ix,  10  tMatt.  xiv,  22  ;  Mark  vi.  45. 


CHAPTER  VI.  229 

18  sea  ran  high,  a  great  wind  blowing.     And  having  rowed  about  five 

19  and  twenty  or  thirty  furlongs,  they  see  Jesus  walking  on  the  sea, 

20  and  drawing  nigh  to  the  vessel :   and  they  were  afraid.     But  he 

21  saith  to  them,  It  is  I ;  be  not  afraid.  Then  they  willingly  received 
him  into  the  vessel ;  and  immediately  the  vessel  was  at  the  land  to 
which  they  were  bound. 

23  The  day  following,  the  multitude  who  had  stood  on  the  other  side 
of  the  «ea,  because  they  saw  there  was  no  other  vessel  there,  save 
that  onu  into  which  his  disciples  went,  and  that  Jesus  went  not  into 
the  vessel  with  his  disciples,  but  that  his  disciples  were  gone  away 

23  alone  :  (But  there  came  other  little  vessels  from  Tiberias,  near  the 
place  where  they  had  eaten  bread,  after  the  Lord  had  given  thanks.) 

24  When   they  saw  that  Jesus  was  not  there,  neither   his  disciples, 
they  also  went  aboard  the  vessels,  and  came  to  Capernaum  seek 
ing  Jesus. 

25  And  having  found  him  on  the  other  side  of  the  sea,  they  said  to 

26  him.  Rabbi,  when  comest  thou  hither  ?  Jesus  answered  them  and 
said.  Verily,  verily  I  say  to  you,  ye  seek  me,  not  because  ye  saw 
the   miracles,  but   because    ye   did   eat  of   the  loaves   and  were 

27  satisfied.  Labour  not  for  the  meat  which  perisheth,  but  for  that 
which  endureth  to  everlasting  life,  which  the  Son  of  man  will  give 

28  you  ;  for  him  hath  God  th(!  Father  sealed.     Then  said  they  to  him, 

29  What  shall  we  do,  that  we  may  work  the  works  of  God  ?  Jesus 
answered  and  said  to  them.  This  is  the  work  of  God,  that  ye  believe 

30  on  him  whom  he  hath  sent.  They  said  therefore  to  him,  What  sign 
dost  thou  then,  that  we  may  see  and  believe  thee  ?   What  dost  thou 

31  work?  Our  fathers  ate  manna,  in  the  wilderness,  as  it  is  written, 

32  *  He  gave  them  bread  from  heaven  to  eat.    Then  said  Jesus  to  them, 

22.  Who  had  stood  on  the  other  side — They  were  forced  to  stay  a  while,  because 
there  were  then  no  other  vessels  ;  and  they  stayed  the  less  unwillingly,  because 
they  saw  that  Jesus  was  not  embarked. 

26.  Our  Lord  does  not  satisfy  their  curiosity,  but  corrects  the  wrong  motive 
they  had  in  seeking  him  :  because  ye  did  eat — Merely  for  temporal  advantage. 
Hitherto  Christ  had  been  gathering  hearers  ;  he  now  begins  to  try  their  sincerity, 
by  a  figurative  discourse  concerning  his  passion,  and  the  fruit  of  it,  to  be  received 
by  faith. 

27.  Labour  not  for  the  meat  which  perisheth — For  bodily  food  :  not  for  that 
only,  not  chiefly  :  not  at  all,  but  in  subordination  to  grace,  faith,  love,  the  meat 
which  endureth  to  everlasting  life.  Labour,  work  for  this  ;  for  everlasting  life 
So  our  Lord  expressly  comniiinds,  work  for  life,  as  well  us  from  life  :  from  a  princi- 
pie  of  faith  and  love.  Him  hath  the  Father  sealed — By  this  very  miracle,  as  well 
as  by  his  whole  testimony  concerning  him.  See  chap,  iii,  33.  Sealing  is  a  mark 
of  the  authenticity  of  a  writing. 

98.    The  works  of  God — Works  pleasing  to  God. 

29.  This  is  the  work  of  God — The  work  most  pleasing  to  God,  and  the  founda. 
t  on  of  all  others:  that  ye  believe — He  expresses  it  first  properly,  afterward  figu. 
:atively. 

30.  What  sig  n  dost  thou  ? — Amazing,  after  what  they  had  just  seen ! 

3L  Our  fathers  ate  manna — This  sign  Moses  gave  them.  He  gave  them  bread 
^rom  heaven — From  the  lower  sublunary  heaven ;  to  which  Jesus  opposes  the 
highest  heaven  :  in  which  sense  he  says  seven  times,  ver.  32,  33,  38,  50,  58,  62, 
that  he  himself  came  down  from  heaven. 

32.  Moses  gave  you  not  bread  from  heaven — It  was  not  Moses  who  gave  the 
manna  to  your  fathers  ;  but  my  Father  who  now  giveth  the  true  bread  from  heaven. 

*  Psalm  Ixxviii,  24. 


230  ST    JOHN 

Verily,  verily  I  say  unto  you,  Moses  gave  you  not  the  bread  from 

33  heaven  ;  but  my  Father  giveth  you  the  true  bread  from  heaven.  For 
the  bread  of  God  is  he  that  cometh  down  from  heaven,  and  giveth 

34  life  to  the  world.     Then  said  they  to  him.  Lord,  ever  give  us  this 

35  bread.  And  Jesus  said  to  them,  I  am  the  bread  of  life.  He  that 
cometh  to  me  shall  never  hunger,  and  he  that  believeth  on  me  shaJ' 

36  never  thirst.      But  1  told  you,  that  though  ye  have  seen  me,  ye  be- 

37  lieve  not.     All  that  the  Father  giveth  me,  will  come  to  me,  and  hina 

38  that  cometh  to  me,  I  will  in  nowise  cast  out.  For  I  came  down 
from  heaven,  not  to  do  my  own  will,  but  the  will  of  him  that  sent 

39  me.  And  ihis  is  the  will  of  him  that  sent  me.  That  of  all  which 
he  hath  given  me,  I  should  lose  nothing,  but  should  raise  it  up  at 

40  the  last  day.  And  this  is  the  will  of  him  that  sent  me,  that  every 
one  who  seeth  the  Son,  and  believeth  on  him,  should  have  ever- 
lasting life  :  and  I  will  raise  him  up  at  the  last  day, 

41  The  Jews  then  murmured  about  him,  because  he  said,  I  am  the 

42  bread  which  came  down  from  heaven.  And  they  said.  Is  not  this 
Jesus,  the   son  of  Joseph,  whose  father  and  mother  we  know  ? 

43  How  then  saith  he,  1  came  down  from  heaven  ?    Jesus  answered 

44  and  said  to  them,  Murmur  not  among  yourselves.  No  man  can 
come  unto  me,  unless  the  Father  who  hath  sent  me,  draw  him 

45  and  I  will  raise  him  up  at  the  last  day.  It  is  written  in  the  pro 
phets,  *  And  they  shall  be  all  taught  of  God.  Every  man  there 
fore  that  hath  heard   and  learned  of  the   Father  cometh   to   me 

46  Not  that  any  man  hath  seen  the  Father,  save  he  who  is  from  God 


33.  He  that — giveth  life  to  thi  world — Not  (like  the  manna)  to  one  people  only 
and  that  from  generation  to  generation.     Our  Lord  does  not  yet  say,  I  am  that 
bread  ;  else  the  Jews  would  not  have  given  him  so  respectful  an  answer,  ver.  34. 

34.  Give  us  this  bread — Meaning  it  still,  in  a  literal  sense  :  yet  they  seem  now 
to  be  not  far  from  believing. 

35.  /  am  the  bread  of  life — Having  and  giving  life  :  he  that  cometh — he  that 
believeth — Equivalent  expressions  :  shall  never  hunger,  thirst — Shall  be  satisfied, 
happy,  for  ever. 

36.  /  have  told  you — Namely,  ver.  26. 

37  All  that  the  Father  giveth  me — All  that  feel  themselves  lost,  and  follow 
the  drawings  of  the  Father,  he  in  a  peculiar  manner  giveth  to  the  Son  :  will  come 
to  me — By  faith.  And  him  that  thus  cometh  to  me,  I  will  in  nowise  cast  out — I 
will  give  him  pardon,  holiness,  and  heaven,  if  he  endure  to  the  end — to  rejoice 
in  his  light. 

39.  Of  all  which  he  hath  already  given  me — See  chap,  xvii,  6,  12.  If  they 
endure  to  the  end.     But  Judas  did  not. 

40.  Here  is  the  sum  of  the  three  foregoing  verses.  This  is  the  will  of  him  that 
sent  me — This  is  the  whole  of  what  I  have  said:  this  is  the  eternal,  unchangea- 
ble will  of  God.  Every  one  v;ho  truly  believeth,  shall  have  everlasting  life. 
Every  one  that  seeth  and  believeth — The  Jews  saw,  and  yet  believed  not.  And  J 
will  raise  him  up — As  this  is  the  will  of  him  that  sent  me,  J  will  perforni  ii 
effectually. 

44.  Christ  having  checked  their  murmuring,  continues  what  he  was  saying, 
ver.  40.  No  man  comes  to  me,  unless  my  Father  draw  him — No  man  can  believe 
m  Christ,  unless  God  give  him  power :  he  draws  us  first,  by  good  desires.  Not 
by  compulsion,  not  by  laying  the  will  under  any  necessity ;  but  by  the  strong  and 
bweet,  yet  still  resistible,  motions  of  his  heavenly  grace. 

45.  Every  man  that  hath  heard — The  secret  voice  of  God,  he,  and  he  cnly 
believeth. 

46.  Not  that  any  one — Must  expect  him  to  appear  in  a  visible  shape.  He  vh* 
is  from  or  with  GoU--In  a  more  eminent  manner  than  any  creature. 

*  Isainh  liv,  13. 


CHAPTER  VI.  331 

47  he  hath  seen  the  Father.      Verily,  verily  I  say  unto  you,  he  thai 

48  believeth  on  ine   hath  everlasting  life.     I  am  the   bread  of  life. 

49  Your  fathers  ate  manna  in  the  wilderness,  and  yet  died.  This  is 
the  bread  which  cometh  down  from  heaven,  that  a  man  may  eat 

50  of  it,  and  not  die.     I  am  the  living  bread  which  came  down  from 

51  heaven :  If  any  man  eat  of  this  bread,  he  shall  live  for  ever,  and 
the  bread  that  1  will  give  is  my  flesh,  which  I  will  give  for  the  life 
of  the  world 

i2  The  Jews  then  debated  among  themselves,  saying.  How  can  this 
53  man  give  us  his  flesh  to  eat  ?    But  Jesus  said  to  them.  Verily. 

^erily  I  say  unto  you,  unless  ye  eat  the  flesh  of  the  Son  of  man, 
64  and  drink  his  blood,  ye  have  no  life  in  you.     He  that  eateth  my 

flesh,  and  drinketh  my  blood,  hath  eternal  life,  and  I  will  raise  him 

55  up  at  the  last  day.     For  my  flesh  is  meat  indeed,  and  my  blood  is 

56  drink  indeed.     He   that  eateth  my  flesh  and  drinketh  my  blood, 

57  abideth  in  me,  and  I  m  hi.m.  As  the  living  Father  hath  sent  me, 
and  I  live   by  the  Father,  so  he  that  eateth  me,  even  he  shall  live 

58  by  me.  This  is  the  bread  which  came  down  from  heaven  ;  not  as 
your  fathers  ate  manna,  and  died  :  he  that  eateth  of  this  bread,  shall 

59  live  for  ever.  These  things  he  said  in  the  synagogue,  teaching  at 
Capernaum. 

60  Many  of  his  disciples  hearing  it,  said,  This  is  a  hard  saying ; 

61  who  can  hear  it  ?     Jesus   knowing  in  himself  that  his  disciples 

62  murmured  about  this,  said  to  them,  Doth  this  offend  you  ?     What 

63  if  ye  shall  see  the  Son  of  man  ascend  where  he  was  before  ^  It  is 
the  Spirit  that  quickeneth  :   the  flesh  profiteth  nothing :  the  words 

64  that  I  have  spoken,  they  are  Spirit  and  they  are  life.     But  there 

50.  Not  die — Not  spiritually  ;  not  eternally. 

51.  If  any  eat  of  this  bread — That  is,  believe  in  me:  he  shall  live  for  ever — 
In  other  words,  he  that  believeth  to  the  end  shall  be  saved.  My  flesh  which  1 
will  give  you — This  whole  discourse  concerning  his  flesh  and  blood  refers  directly 
to  his  passion,  and  but  remotely,  if  at  all,  to  the  Lord's  Supper. 

52.  Observe  the  degrees :  the  Jews  are  tried  hore ;  the  disciples,  ver  60-66 
the  apostles,  ver.  67. 

53.  Unless  ye  eat  the  flesh  of  the  Son  of  man — Spiritually :  unless  ye  draw  con- 
tinual  virtue  from  him  by  faith.  Eating  his  flesh  is  only  another  expression  for 
believing. 

55.  Meat — drink  indeed — With  which  the  soul  of  a  believer  is  as  tmly  fed,  as 
his  body  with  meat  and  drink. 

57.  /  live  by  the  Father — Being  one  with  him.  He  shall  live  by  me — Being 
one  with  me.     Amazing  union  I 

58.  This  is — That  is,  I  am  the  bread — Which  is  not  like  the  manna  your  fathers 
ate,  who  died  notwithstanding. 

60.  This  is  a  hard  saying — Hard  to  the  children  of  the  world,  but  sweet  to 
the  children  of  God.  Scarce  ever  did  our  Lord  speak  more  sublimely,  even  to 
the  apostles  in  private.      Who  can  hear — Endure  it  ? 

62.  What  if  ye  shall  see  the  Son  of  man  ascend  where  he  teas  before  ? — How 
ai"i  '.h  m:re  incredible  will  it  then  appear  to  you,  that  he  should  give  you  his  flesh 
to  eat  ? 

63.  It  is  the  Spirit — The  spiritual  meaning  of  these  words,  by  which  God 
g;  veth  life.  The  flesh — The  bare,  carnal,  literal  meaninf,  profiteth  nothing  The 
words  which  I  have  spoken,  they  are  spirit — Are  to  be  taken  in  a  spiritual  sense  • 
9nd,  when  they  are  so  understood,  they  are  life — That  is,  a  means  of  spiritual 
life  to  the  hearers. 

64.  But  there  are  some  of  you  who  believe  not — And  so  receive  no  life  by  them, 
because  yon  take  them  in  a  gross  literal  sense.     For  Jesus  knew  from  the  begin 


^32  ST.  JOHN. 

are  some  of  you  who  believe  not.     (For  Jesus  had  known  from  the 
beginning  who  they  were  that  believed  not,  and  who  would  betray 

65  him.)  And  he  said,  Therefore  said  I  to  you.  That  no  man  can 
come  to  me,  unless  it  be  given  him  by  my  Father. 

66  From  this  time  many  of  his  disciples  went  back  and  walked  no 

67  more   with  him.     Then  said  Jesus  to   the   twelve.    Are  ye   also 

68  minded  to  go  away  ?  Then  Simon  Peter  answered  him,  saying 
Lord,  to  whom  shall  we  go  ?  Thou  hast  the   words  of  eternal  lift 

69  .Vnd  we  have  believed  and  known,  that  thou   art  the   Christ,  the 

70  Son  of  the  living  God.     Jesus  answered  them,  Have  not  I  chosen 

71  you  twelve?  Yet  one  of  you  is  a  devil  He  spake  of  Judas  Isca- 
riot,  the  son  of  Simon ;  for  he  it  was  that  would  betray  him,  being 
One  of  the  twelve. 

VH.     After  these  thmgs  Jesus  walked  m  Galilee  :  for  he  would  not 

2  walk  in  Judea,  because  the  Jews  sought  to  kill  him.     Now  the 

3  Jews'  feast  of  tabernacles  was  nigh.     His  brethren  therefore  said 
to  him.  Depart  hence  and  go  into  Judea,  that  thy  disciples   there 

4  also  may  see  the  works  which  thou  dost.     For  no  man  doth  any 
thing  in   secret,  but  desireth  to  be  publicly  known :  if  thou  dost 

5  these  things,  show  thyself  to  the  world.     (For  neither  did  his  bre- 

6  thren  believe  on  him.)     Jesus  saith  to  them.  My  time   is  not  yet 

7  come  :  your  time  is  always  ready.     The  world  cannot  hate  you, 
but  me   it  hateth  ;   because  I  testify  of  it,  that  its  works  are  evil, 

8  Go  ye  up  to  the  feast :   I  go  not  up  to  this  feast  yet ;  because  my 

ning — Of  his  ministry :    who  would  betray  him — Therefore  it  is  plain,  God  does 
foresee  future  contingencies : — 

"  But  his  foreknowledge  causes  not  the  fault, 
Which  had  no  less  proved  certain  unforeknown.' 

65.  Unless  it  be  given — And  it  is  given  to  those  only  who  will  receive  it  on 
God's  own  terms. 

66.  From  this  time  many  of  his  disciples  went  back — So  our  Lord  now  began 
to  purge  his  floor :  the  proud  and  careless  were  driven  away,  und  those  remained 
who  were  meet  for  the  Master's  use. 

68.  Thou  hast  the  words  of  eternal  life — Thou,  and  thou  alone,  speakest  the 
words  which  show  the  way  to  life  everlasting. 

69-  And  we — Who  have  been  with  thee  from  the  beginning,  whatever  others 
do,  have  known — Are  absolutely  assured,  that  thou  art  the  Christ. 

70.  Jesus  answered  them — And  yet  even  ye  have  not  all  acted  suitable  to  this 
knowledge.  Havt  I  not  chosen  or  elected  you  twelve  ? — But  they  might  fall  even 
from  that  election.  Yet  one  of  you — On  this  gracious  warning,  Judas  ought  to 
bive  repented  ;  is  a  devil — Is  now  influenced  by  one. 

VII.  1.  After  these  things  Jesus  walked  in  Galilee — That  is,  continued  there, 
ft  r  some  months  after  tlie  second  pussover.  For  he  would  not  walk — Continue  in 
Judea  ;  because  the  Jews — Those  of  them  who  did  not  believe  ;  and  in  particulat 
the  chief  priests,  scribes,  and  Pharisees,  sought  an  opportunity  to  kill  him. 

2.  The  feast  of  tabernacles — The  time,  manner,  and  reason  of  this  feast  maj 
be  P'.en,  Lev.  xxiii,  34,  &.c. 

3  His  brethren — So  called  according  to  the  Jewish  way  of  speaking.  They 
were  his  cousins,  the  sons  of  his  mother's  sister.  Depart  hence — From  this  ob- 
Bcure  place. 

4.  For  no  man  doth  any  thing — Of  this  kina,  in  secret;  but  rather  desireth  to 
be  of  public  use.  If  thou  really  dost  these  things — These  miracles  which  are  re- 
ported;  show  thyself  to  the  world — To  all  men. 

6.  Jesus  saith.  Your  time  is  always  ready — This  or  any  time  will  suit  you. 

7.  The  world  cannot  hate  you — Because  ye  are  of  the  world.  But  me  it  hateth 
—And  all  that  bear  the  same  testimony. 


CHAPTER  VU.  233 

9  time  is  not  yet  fully  come.      Having  said  these  things  to  them,  he 

abode  in  Galilee. 
0       But  when  his  brethren  were  gone  up,  then  he  also  went  up  to 
.1   the  feast,  not  openly,  but  as  it  were  privately.     Then  the  Jews 

12  sought  him  at  the  feast,  and  said,  Where  is  he  '  And  there  was 
much   murmuring  among  the  multitude  concerning  him :   for  some 

13  said.  He  is  a  good  man,  others  said.  Nay;  but  he  seduceth  .he 
people.  However  no  man  spake  openly  of  him,  for  fear  of  (h» 
Jews. 

1-1  Now  at  the  middle  of  the  feast,  Jesus  went  up  into  the  temple 
15  and  taught.  And  the  Jews  marvelled,  saying.  How  doih  this  man 
lU  know  letters,  having  never  learned?     Jesus  answered  ihem   and 

17  said,  My  doctrine  is  not  mine,  but  his  that  sent  me.  If  any  man 
be  willing  to  do  his  will,  he  shall  know  of  the  doctrine,  whether  it 

18  be  of  God,  or  whether  I  speak  of  myself.  He  that  speaketh  of 
himself,  seeketh  his  own  glory ;  but  he  that  seeketh  the  glory  of 
him  that  sent  him,  the  same  is  true,  and  there  is  no  unrighteous- 

19  ness  in  him.     Did  not  Moses  give  you  the  law?     Yet  none  of  you 

20  keepeth  the  law.    Why  seek  ye  to  kill  me  ?   The  people  answerer 

21  and  said.  Thou  hast  a  devil.  Who  seeketh  to  kill  thee  ?  Jesus 
answered  and  said  to  them,  I  did  one  work,  and  ye  all  marvelled  at 

22  it.     Moses  gave  you  circumcision,  (not  that  it  is  of  Moses,  but  of 

23  the  fathers,)  and  ye  circumcise  a  man  on  the  Sabbath.     If  a  man 

10.  He  also  went  up  to  the  /east— This  was  his  last  journey  but  one  to  Jorusa 
lem.     The  next  time  he  went  up  he  suffered. 

11.  The  Jews — The  men  of  Judea,  particularly  of  Jerusalem. 

12.  There  was  much  ynurmvring  among  the  mvltitude — Much  whispering; 
many  private  debates  with  each  other,  among  those  who  were  come  from  distant 
parts. 

13.  However  no  man  spake  openly  of  him — Not  in  favour  of  him  :  for  fear  of  the 
Jews — Those  that  were  in  authority. 

14.  Now  at  the  middle  of  the  feast — Which  lasted  eight  days.  It  is  probable 
this  was  on  the  Sabbath  day.  Jesus  went  up  into  the  temple — Directly,  without 
stopping  any  where  else. 

15  How  does  this  man  know  letters,  having  never  learned? — How  comes  he  to 
bn  90  well  acquainted  with  sacred  literature  as  to  be  able  thus  to  expound  the 
Sijiipture,  witli  such  propriety  and  gracefulness,  seeing  he  has  never  learned  this, 
at  any  place  of  education  ? 

16.  My  doctrine  is  not  mine — Acquired  by  any  labour  of  learning;  hut  his  that 
sent  me — Imiiiedi;itely  infused  by  him. 

17.  If  any  man  be  icilling  to  do  his  will,  he  shall  know  of  the  doctrine,  whether 
it  be  of  God — This  is  a  universal  rule,  with  regard  to  all  persons  and  doctrines. 
He  that  is  thoroughly  willing  to  do  it,  shall  certainly  know  what  the  will  of 
God  is. 

18.  There  is  no  unrighteousness  in  him — No  deceit  or  falsehood. 

19.  But  ye  are  unrighteous ;  for  ye  violate  the  very  law  which  ye  profess  bc 
r  ich  zeal  for. 

20  The  people  answered.  Thou  hast  a  devil-r-A  lying  spirit.  Who  seeketh  tt 
kill  thi '.  ? — These,  coming  from  distant  parts,  probably  did  not  know  the  iesigr 
of  the  priests  and  rulers. 

21.  /  did — At  the  pool  of  Bethesda  :  one  work — Out  of  many :  and  ye  all 
marvelled  at  it — Are  amazed,  because  I  did  it  on  the  Sabbath  day. 

22.  Moses  gave  you  circu7ncision — The  sense  is,  because  Moses  enjoined  you 
circumcision  (though  indeed  it  was  far  more  ancient  than  him)  you  think  it  no 
narm  to  circumcise  a  man  on  the  Sabbath  :  and  are  ye  angry  at  me  (which  anger 
dad  now  continued  sixteen  months)  for  doing  so  much  greater  a  good,  for  healing 
ft  man,  body  and  soul,  on  the  Sabbath  7 


234  ST   JOHN 

receive  circumcision  on  the  Sabbath,  that  the  law  of  Moses  maj 
not  be  broken ;  are  ye  angry  at  me,  because  I  entirely  healed  a 

24  man  on  the  Sabbath '  Judge  not  according  to  appearance,  but  judge 
righteous  judgment. 

25  Then  said  som<j  of  them  of  Jerusalem,  Is  not  this  he  whom  they 
seek  to  kill  ?     And  lo  he  speaketh  boldly,  and  they  say  nothing  to 

26  him.     Do  the  rulers  know  indeed  that  this  is  the  Christ  ?   Howbeit 

27  we  know  this  man,  whence  he  is :  but  when  Christ  cometh   nont 
18  knoweth  whence  he  is  :  Then  cried  Jesus  in  the  temple  as  he  taughi 

saying,  Do  you  both  know  me,  and  know  whence  I  am  ^    And  yet  1 
am  not  come  of  myself,  but  he  that  sent  me  is  true,  whom  ye  know 

29  not.     But  I  know  him ;  for  1  am  from  him,  and  he  hath  sent  me^ 

30  Then  they  sought  to  seize  him  ;  but  no  man  laid  hands  on  him,  be- 

31  cause  his  hour  was  not  yet  come.  And  many  of  the  multitude  be- 
lieved on   him,  and  said.  When  Christ  cometh,  will  he  do  more 

32  miracles  than  these  which  this  man  hath  done  !  The  Pharisees 
heard  the  multitude  whispering  such  things   concerning  him,  and 

33  the  Pharisees  and  the  chief  priests  sent  officers  to  seize  him.  Then 
said  Jesus  to  them.  Yet  a  little  time  1  am  with  you,  and  then  I  go 

34  to  him  that  sent  me.     Ye  shall  seek,  and  shall  not  find  me,  and 

35  where  I  am  ye  cannot  come.  Then  said  the  Jews  among  them- 
selves. Whither  will  he  go,  that  we  shall  not  find  him  ?   Will  he  go 

36  to  the  dispersed  among  the  Greeks,  and  teach  the  Greeks  ?  What 
saying  is  this  that  he  said.  Ye  shall  seek  me,  and  shall  not  find 
me ;  and  where  I  am  ye  cannot  come  ? 

37  On  the  last,  the  great  day  of  the  feast,  Jesus  stood  and  cried, 

38  saying,  If  any  man  thirst,  let  him  come  to  me  and  drink.     *  He 

27.  Wheit  Christ  cometh,  none  knoweth  whence  he  is — This  Jewish  tradition  was 
true,  witli  regard  to  his  Divine  nature :  in  that  respect  none  could  declare  his 
generaiion.  But  it  was  not  true  with  regard  to  his  human  nature,  for  both  his 
family  and  the  place  of  his  birth  were  plainly  foretold. 

28.  Then  cried  Jesus — With  a  loud  and  earnest  voice.  Do  ye  both  know  me, 
and  know  whence  I  am  ? — Ye  do  indeed  know  whence  I  am  as  a  man.  But  ye 
know  not  my  Divine  nature,  nor  that  I  am  sent  from  God. 

29.  /  am  from  him — By  eternal  generation  :  and  he  hath  sent  me — Hia  mission 
follows  from  his  generation.  These  two  points  answer  those:  Do  ye  know  me  1 
Do  ye  know  whence  1  am  1 

30.  His  hour — The  time  of  his  suffering. 

33.  Then  said  Jesus — Continuing  his  discourse  (from  the  29th  verse)  which 
they  had  interrupted, 

34.  Ye  shall  seek  me — Whom  ye  now  despise.  These  words  are,  as  it  were, 
the  text  which  is  commented  upon  in  this  and  the  following  chapter.  Where  1 
am — Ciuist's  so  frequently  saying  while  on  earth,  where  I  am,  when  he  spake 
of  his  being  in  heaven,  intimates  his  perpetual  presence  there  in  his  Divine  na 
ture :  though  his  going  thither  was  a  future  thing,  with  regard  to  lus  ■luman 
nature. 

35.  Will  he  go  to  the  dispersed  among  the  Greeks — The  Jews  scattered  abroaJ 
in  heathen  nations,  Greece  particularly.  Or,  Will  he  teach  the  Greeks? — Thr 
neathens  themselves. 

37.  On  the  last,  the  great  day  of  the  feast — On  this  day  there  was  the  greatest 
concourse  of  people,  and  they  were  then  wont  to  fetch  water  from  the  fountain 
of  Siloam,  which  the  priests  poured  out  on  the  great  altar,  singing  one  to  an 
other.  With  joy  sha^'.  ye  draw  water  from  the  wells  of  salvation.  On  thif  daj 
likewise  they  comm  lorated  God's  inirnculously  giving  water  out  cf  the  I'jck 
»nd  offered  up  solemn  prayers  for  sesoanable  rains. 

♦  Zech    XIV.  X 


CHAPTER  Vlll.  23S 

that  believeth  on  me,  out  of  his  belly  (as  the   Scriptui  e  hath  said) 

39  shall  flow  rivers  of  living  water.  This  he  spake  of  the  Spirit, 
which  they  who  believed  on  him  were  to  receive :  for  the  Holy 
Ghost   was  not  yet  given,  because  Jesus  was  not  yet   glorified. 

40  Many  of  the  multitude  therefore,  hearmg  this  discourse,  said,  Cer- 

41  tainly  this  is  the  prophet.     Others  said,  This  is  the  Christ.     But 

42  some  said.  Doth  Christ  come  out  of  Galilee  ?  Hath  not  the  Scrip- 
ture  said,  that   Christ   cometh  of  the   seed   of  David,  and   from 

43  •  Rethlehem,  the  town  where  David  was  ?  So  there  was  a  division 
4'  an.ong  the  people  concerning  him.  And  some  of  them  would 
15  have  seized  him :  but  no  man  laid  hands  on  him.     So  the  officers 

came  to   the  chief  priests  and   Pharisees  ;  and  they  said  to  them. 

46  Why  have  ye  not  brought  him  1  The  officers  answered,  Never  man 

47  spake  iike   his  man.     The  Pharisees  answered,  Are  ye  also  de- 

48  ceived  ?     Hath  any  of  the  rulers  believed  on  him,  or  of  the  Pha- 

49  risees?     But  tlds  populace,  who  know  not  the  law,  are  accursed. 

50  Nicodemus  (he  that   came  to  him   by  night,  being  one  of  them) 

51  saith  to  them.  Doth  our  law  judge  a  man  before  it  hear  him,  and 

52  know  what  he  doth  ?  They  answered  and  said  to  him.  Art  thou  also 
a  Galilean  ?    Search  and  see,  that  out  of  Galilee  ariseth  no  prophet. 

53  And  every  man  went  to  his  own  house.  But  Jesus  went  to  the 
mount  of  Olives. 

Vni.     And  early  in  the  morning  he  returned  to  the  temple,  and  all  the 
2  people  came  to  him,  and  sitting  down  he  taught  them.     And  the 

38.  He  that  helieveth — This  answers  to  let  him  come  to  me.  And  whosoever 
doth  come  to  him  by  faith,  his  inmost  soul  shall  be  filled  with  living  water,  with 
abundance  of  peace,  joy,  and  love,  which  shall  likewise  flow  from  him  to  others.  As 
the  Scripture  hath  said— Hot  expressly  in  any  one  particular  place.  But  here  is 
a  general  reference  to  all  tliose  scriptures  which  speak  of  the  effusion  of  the  Spi. 
rit  by  the  Messiah,  under  the  similitude  of  pouring  out  water. 

39.  The  Holy  Ghost  was  not  yet  given — That  is,  those  fruits  of  the  Spirit  were 
not  yet  given  even  to  true  believers,  in  that  full  measure. 

40.  The  prophet — Whom  we  expect  to  be  the  forerunner  of  the  Messiah. 

42.  From  Bethlehem — And  how  could  they  forget  that  Jesus  was  born  there  7 
Had  not  Herod  given  them  terrible  reason  to  remember  it  ? 

48.  Hath  any  of  the  rulers — Men  of  rank  or  eminence,  or  of  the  Pharisees — 
Men  of  learning  or  religion,  believed  on  him  ? 

49.  But  this  populace,  who  know  not  the  law — This  ignorant  rabble ;  are  accursed 
-Are  by  that  ignorance  exposed  to  the  curse  of  being  thus  seduced. 

50.  Nicodemus,  he  that  came  to  him  by  night — Having  now  a  little  more  courage, 
being  one  of  them — Being  present  as  a  member  of  the  great  council,  saith  to  them 
— Do  not  we  ourselves  act  as  if  we  knew  not  the  law,  if  vve  pass  sentence  on  a 
man  before  we  hear  him  ? 

52.  They  answered — By  personal  reflection  ;  the  argument  they  could  not  an- 
swei ,  and  therefore  did  not  attempt  it.  Art  thou  also  a  Galilean  ? — One  of  his 
party?  Out  of  Galilee  ariseth  no  prophet — They  could  not  but  know  the  contrary. 
They  knew  Jonah  arose  out  of  Gethhepher ;  and  Nahum  from  another  vi'Lge 
a  GiAilee.  Yea,  and  Thisbe,  the  town  of  Elijah,  the  Tishbite,  was  in  Gall)  -c 
i.»;.  They  might  likewise  have  known  that  Jesus  was  not  born  in  Galilee,  bjt 
at  Bethlehem,  even  from  the  public  register  there,  and  from  the  genealogies  of 
the  famil?  of  David.  They  were  conscious  this  poor  answer  would  not  bear  ex 
amination,  and  so  took  care  to  prevent  a  reply. 

53.  And  every  man  went  to  his  own  house — So  that  short  plain  question  of  Ni- 
codemus  spoiled  all  their  measures,  and  broke  up  the  council!  A  word  spoke* 
•n  season,  how  good  it  is  !    Especially  when  God  gives  it  his  blessing. 

♦  Micah  V.  2 


336  ST.  JOHN. 

3  scribes  and  Pharisees  brought  in  a  woman  taken  in  c.dultery,  ano 

4  having  set  her  in  the  midst,  They  say  to  him,  Master,  this  woman 

5  was  taken  actually  committing  adultery.     Now  *  Moses  hath  com- 
manded us  in  the  law  to  stone  such.     What  therefore  sayest  thou  1 

6  This   they  spoke  tempting  him,  that  they  might  have  to  accuse 
him.     But    Jesus   stooping   down,   wrote   with   his   finger  on   the 

7  ground.     And   as  they  continued  asking  him,  he  raised  himself 
and  said  to  them.  He  that  is  without  sin  among  you    let  him  ca? 

8  the  first  stone  at  her.     Ther  stooping  down  again,  he  wrote  on  iho 

9  ground.     But  they  who  neard  it  went  out  one  by  one,  beginning 
at  the  eldest ;  and  Jesus  was  left  alone,  and  the  woman  in  the 

10  midst.     Then   Jesus   raising   himself  up,   said   to   her.   Woman, 
where  are  thine  accusers  ?  "  Hath  no  man  condemned  thee  ?     She 

1 1  saith.  No  man,  sir.     And  Jesus  saith  unto  her.  Neither  do  I  con- 
demn thee.     Go,  and  sin  no  more. 

12  Then  spake  Jesus  again  to  them,  I  am  the  light  of  the  world , 
he  that  followeth  me  shall  in  nowise  walk  in  darkness,  but  shall 

13  have  the  light  of  life.     The  Pharisees  therefore  said  to  him,  Thou 

14  testifiest  of  thyself:  thy  testimony  is  not  valid.     Jesus  answered 

VIII.  5.  Moses  hath  commanded  us  to  stone  such — If  thoy  spoke  accurately,  this 
must  have  been  a  woman,  who,  having  been  betrothed  to  a  husband,  had  been 
guilty  of  this  crime  before  the  marriage  was  completed  ;  for  such  only  Moses 
commanded  to  be  stoned.  He  commanded  indeed  that  other  adulteresses  should 
be  put  to  death;  but  the  manner  of  death  was  not  specified. 

6.  That  they  might  have  to  accuse  hiin — Either  of  usurping  the  office  of  a  judge, 
if  he  condemned  her,  or  of  being  an  enemj'  to  the  law,  if  he  acquitted  her. 
Jesus  stooping  down,  wrote  w'*/}  his  finger  on  the  grounu — God  wrote  once  in  the 
Old  Testament;  Christ  one*  in  the  New:  perhaps  the  words  which  he  after- 
ward  spoke,  when  they  conti;.iued  asking  him.  By  this  silent  action,  he,  1,  fixed 
their  wandering,  hurrying  thoughts,  in  order  io  awaken  their  consciences :  and, 
2,  signified  that  he  was  not  then  come  to  condemn    but  to  save  the  world. 

7.  He  that  is  without  sin — He  that  is  not  guilty  ^\\s  own  conscience  being  the 
judge)  either  of  the  same  sin,  or  of  some  nearly  resembling  it;  let  him — as  a  wit„ 
ness,  cast  the  first  stone  at  her. 

9.  Beginning  at  the  eldest — Or  the  elders.  Jesus  was  left  alone — By  all  those 
dcribes  and  Pharisees  who  proposed  the  question.  But  many  others  remained,  to 
whom  our  Lord  directed  his  discourse  presently  after. 

10.  Hath  no  man  condemned  thee  7 — Hath  no  judicial  sentence  been  passed 
upon  thee? 

11.  Neither  do  I  condemn  thee — Neither  do  1  take  upon  me  to  pass  any  sucl 
sentence.     Let  this  deliverance  lead  thee  to  repentance. 

12.  He  that  followeth  me  shall  in  nowise  walk  in  darkness — In  ignorance, 
wickedness,  misery :  but  shall  have  the  light  of  life — He  that  closely,  humbly, 
steadily  follows  me,  shall  have  the  Divine  light  continually  shining  upon  him, 
diffusing  over  his  soul  knowledge,  holiness,  joy,  till  he  is  guided  by  it  to  life 
everlasting. 

13.  Thou  testifiest  of  thyself;  thy  testimony  is  not  v  did — They  retort  upon 
our  Lord  his  own  words,  chap,  v,  31 ;  if  I  testify  of  myself,  my  ^ttstimony  is  nol 
valid.  He  had  then  added,  There  is  another  who  testifieth  of  me.  To  the  same 
effect  he  replies  here,  ver.  14,  Though  I  testify  of  myself  yet  my  testimony  is 
valid;  for  I  am  inseparably  united  to  the  Father.  /  knmo — And  from  firm  and 
certain  knowledge  proceeds  the  most  unexceptionable  testiiimny  :  whence  I  came, 
and  whither  I  go — To  these  two  heads  may  he  referred  all  the  doctrine  cencern. 
ing  Christ.  The  former  is  treated  of  ver.  16,  &.c,  the  latter  ver.  21,  &.c.  For  1 
know  whence  I  came — That  is,  For  /  came  from  God,  both  as  God  and  as  man 
And  /  know  it,  though  ye  do  not. 

•  Deut.  xxii,  23. 


CHAPTER  VIII  237 

and  said  to  them.  Though  I  testify  of  myself,  yet  my  lestimouy  is 
valid  :  for  I  know  whence  I  came,  and  whither  I  go :  but  ye  know 

15  not  whence  I  came,  or  whither  I  go.     Ye  judge  after  the  flesh :   1 

16  judge  no  man.     And  yet  if  I  judge,  my  judgment  is  valid  ;  for  I  am 
7  not  alone  :  but  I  and  the  Father  that  sent  me.     Even  in  your  law 

18  it  is  written,  *  The  testimony  of  two  men  is  valid.  I  am  one  that 
testify  of  myself,  and  the   Father  that  sent  me  testifieth  of  me. 

\9  Then  said  they  to  him,  Where  is  thy  Father?  Jesus  answered, 
Ye  neither  know  me  nor  my  Father.     If  ye  had  known  me,  ye 

20  would  have  known  my  Father  also.  These  words  spake  he  in  the 
treasury,  as  he  taught  in  the  temple.  And  no  man  seized  him ;  "oi 
his  hour  was  not  yet  come. 

21  Then  said  Jesus  again  to  them,  I  go,  and  ye  shall  seek  me,  and 

22  shall  die  in  your  sin.  Whither  I  go,  ye  cannot  come.  The  Jews 
said  therefore,  Will  he  kill  himself?     Because  he   saith,  Whitbei 

23  I  go,  ye  cannot  come.  And  he  said  to  them.  Ye  are  of  them  thai 
are  beneath  ;  I  am  of  them  that  are  above :  ye  are  of  this  world 

24  I  am  not  of  this  world.  Therefore  I  said,  Ye  shall  die  in  youi 
sins ;  for  if  ye  believe  not  that  I  am,  ye  shall  die   in  your  sins 

25  Then  said  they  to  him,  Who  art  thou  ?     And  Jesus  saith  to  fliem 

26  Even  what  I  say  to  you  from  the  beginning.  I  have  many  things 
lo  say  and  to  judge  of  you  ;  but  he  that  sent  me  is  true  ;  and  ] 

27  speak  to  the  world  the  things  which  I  have  heard  from  him.    They 

15.  Ye  judge  after  the  fiesh — As  the  flesh,  that  is,  corrupt  nature  dictates.  1 
judge  no  man — Not  thus  ;  not  now ;  not  at  my  first  coming. 

16.  /  am  not  alone — No  more  in  judging,  than  in  testifying :  but  I  and  the 
Father  that  sent  me — His  Father  is  in  him,  and  he  is  in  the  Father,  chap,  xiv, 
10,  11;  and  so  the  Father  is  no  more  alone  without  the  Son,  than  the  Son  is 
without  the  Father,  Prov.  viii,  22,  23,  30.  His  Father  and  he  are  not  one  and 
another  God,  but  one  God,  (though  distinct  persons,)  and  so  inseparable  from 
each  other.  And  though  the  Son  came  from  the  Father,  to  assume  human  nature, 
and  perform  his  office  as  the  Messiah  upon  earth,  as  God  is  sometimes  said  to 
come  from  heaven,  for  particuhir  manifestations  of  himself;  yet  Christ  did  not 
leave  the  Father,  nor  the  Father  leave  him,  any  more  than  God  leaves  heaven 
when  he  is  said  to  come  down  to  the  earth. 

19.  Then  said  they  to  him.  Where  is  thy  Father?  Jesus  answered — Showmg 
the  perverseness  of  their  question ;  and  teaching  tliat  they  ought  first  to  know 
the  Son,  if  they  would  know  the  Father.  Where  the  Father  is — he  shows, 
ver.  23.  Meantime  he  plainly  intimates  that  the  Father  and  he  were  distinct 
persons,  as  they  were  two  witnesses ;  and  yet  one  in  essence,  as  the  knowledge 
af  him  includes  the  knowledge  of  the  Father. 

23.  Ye  are — Again  he  passes  over  their  interruption,  and  proves  what  he 
advanced,  ver  21.  Of  them  that  are  beneath — From  the  earth.  /  tm  of  them 
that  are  above — Here  he  directly  shows  whence  he  came,  even  from  heaven,  and 
whither  he  goes. 

24.  If  ye  believe  not  that  I  am — Here  (as  in  the  58lh  verse)  our  Lord  claims 
■  b)  l^ivine  name,  I  am,  Exod.  iii,  14.  But  the  Jews,  as  if  he  had  stopped  shcit, 
u  d  not  finished  the  sentence,  answered.  Who  art  thou  ? 

^5  Even  what  I  say  to  you  from  the  beginning — The  same  which  I  say  to 
ytiu,  as  i'.  were  in  one  discourse,  with  one  even  tenor  from  the  time  I  first  spake 
to  you. 

26.  1  have  many  things  to  say  and  to  judge  of  you — I  have  much  to  say  con- 
cerning  your  inexcusable  unbelief:  but  he  that  sent  me  is  true — Whelher  ye 
believe  or  no.  And  I  speak  the  things  which  I  have  heard  from  him — I  deliver 
ruly  what  he  liath  given  me  in  charge. 

<  „  *  Deut   xix,  15. 

JO 


.i38  ST.  JOHN. 

28  Understood  not  that  he  spake  to  them  of  the  Father.  Jesus  there- 
fore said  to  them,  When  ye  shall  have  lifted  up  the  Son  of  man 
then  shall  ye  know  that  I  am,  and  that  I  do  nothing  of  myself,  but 

29  as  my  Father  hath  taught  me,  I  speak  these  things.  And  he  that 
sent  me  is  with  me  ;  the   Father  hath  not  left  me  alone ;  for  1  dc 

30  always  the  things  that  please  him.  As  he  spake  these  words,  many 
believed  on  him. 

31  Then  said  Jesus  to  the  Jews  who  believed  on  him,  If  ye  ccn- 

32  tinue  in  my  word,  ye  are  my  disciples  indeed :  And  ye  shall  know 

33  the  truth,  and  the  truth  shall  make  you  free.  They  answered  him, 
We  are  Abraham's  offspring,  and  were  never  enslaved  to  any  man  • 

34  how  sayest  thou.  Ye  shall  be  made  free  ?  Jesus  answered  them, 
Verily,  verily  I  say  unto  you,  He  that  committeth  sin  is  the  slave 

35  of  sin  :  And  the  slave  abideth  not  in  the  house  for  ever:  hut  the  Son 

36  abideth  for  ever.    If  therefore  the  Son  shall  make  you  free,  you  will 

37  be  free  indeed.    I  know  that  ye  are  Abraham's  offspring  ;  yet  ye  seek 

38  to  kill  me,  because  my  word  hath  no  place  in  you.  I  speak  that  which 
I  have  seen  with  my  Father,  and  ye  do  that  which  ye  have  heard 

39  from  your  father.  They  answered  and  said  to  him,  Abraham  is  our 
father.     Jesus  saith  to  them.  If  ye  were  the  children  of  Abraham 

40  ye  would  do  the  works  of  Abraham.     But  now  ye  seek  to  kill  me, 

41  a  man  who  have  told  you  the  truth  which  I  have  heard  from  God. 
Abraham  did  not  thus.  Ye  do  the  deeds  of  your  father.  They  said 
to  him.  We  were  not  born  of  fornication  ;  we  have  one  Father,  even 

42  God.  Jesus  said  to  them.  If  God  were  your  Father,  ye  would 
love  me  ;  for  I  proceeded  forth,  and  come  from  God.     I  am  come 

43  not  of  myself,  but  he  hath  sent  me.     Why  do  ye  not  understand 

27.  They  understood  not — That  by  him  that  sent  him  he  meant  God  the  Father. 
Therefore  in  the  2bth  and  29th  verses  he  speaks  plainly  of  tlie  Father,  and  again 
claims  tlie  Divine  name,  I  am. 

28.  When  ye  shall  have  lifted  up — On  the  cross,  ye  shall  know — And  so  many 
of  them  did,  that  I  am — God  over  all ;  and  that  I  do  nothing  of  myself — Being 
one  with  the  Father, 

29.  The  Father  hath  not  left  me  alone — Never  from  the  moment  I  came  into 
the  world. 

32.  The  truth — Written  in  your  hearts  by  the  Spirit  of  God,  shall  make  you 
free — From  guilt,  sin,  misery,  Satan. 

33.  They — The  other  Jews  that  were  by,  (not  those  that  believed,)  as  appears 
by  tlie  whole  tenor  of  the  conversation.  We  were  never  enslaved  to  any  jnan — A 
bold,  notorious  untruth.     At  that  very  time  they  were  enslaved  to  the  Romans. 

34.  Jesus  answered — Each  branch  of  their  objection,  first  concerning  freedom, 
then  concerning  tlieir  being  Abraham's  offspring,  ver.  37,  &-c.  ,He  that  commit- 
teth sill,  is,  in  fact,  the  slave  of  sin. 

35.  And  the  slave  abideth  not  in  the  house — All  sinners  shall  be  cast  out  ot 
God's  liouee,  as  the  slave  was  out  of  Abraham's  :  but  I,  the  Son,  abide  thereij; 
for  ever. 

36.  If  I  therefore  make  you  free,  ye — shall  partake  of  the  same  privilege:  beinj 
made  free  from  all  guilt  and  sin,  ye  shall  abide  in  the  house  of  God  for  ever 

37  /  know  that  ye  are  Abraham^s  offspring — As  to  the  other  branch  of  youi 
objcclion,  /  know  that  ye  are  Abraham's  offspring,  afler  the  flesh;  but  not  in  a 
spiritual  sense.  Ye  are  not  followers  of  the  faith  of  Abraham:  my  word  hath 
no  ])lacc  in  your  hearts. 

41.  Ye  do  the  deeds  of  your  father — He  is  not  named  yet.  But  when  thej 
presumed  to  call  God  their  Father,  then  he  is  expressly  called  the  devil,  ver.  44 

42.  /  proceeded  fofth — As  God,  and  come — As  Christ. 

43.  Ye  cannvt — Such  is  your  stubbornness  and  pride,   hear — Receive,  obev 


CHAPTER  VIII  23y 

44  my  discourse  ?     Even  because  ye  cannot  hear  my  word.     Ye  are 

of  your  father  the  devil,  and  your  will  is  to  do  the  desires  of  your 

father.     He  was  a  murderer  from  the  beginning,  and  abode  not  in 

the  truth ;  for  there  is  no  truth  in  him.     When  he  speaketh  a  lie, 

t5  he  speaketh  of  his  own  ;  for  he  is  a  liar,  and  the  father  of  it.     Bui 

46  because  I  speak  the  truth,  ye  believe  me  not.     Which  of  you  ccn- 

victeth  me  of  sin  ?    And  if  I  speak  the  truth,  why  do  ye  not  believe 

17  me  ?     He  that  is  of  God  heareth  God's  words ;  ye  therefore  hear 

IS  them  not,  because  ye  are  not  of  God.     Then  answered  the  Jews, 

and  said  to  him,  Say  we  not  well  that  thou  art  a  Samaritan,  and 

49  hast  a   levil  I     Jesus  answered,  I  have  not  a  devil ;  but  I  honour 

50  my  Father,  and  ye  dishonour    me.     I  seek  not  my  own  glory ; 

51  there  is  one  that  seeketh  it  and  judgeth.     Verily,  verily  I  say  unto 

52  you,  If  a  man  keep  my  word,  he  shall  never  see  death.  Then 
said  the  Jew^s  to  him,  Now  we  know  that  thou  hast  a  devil.  Abra- 
ham is  dead  and  the  prophets  :  yet  thou  sayest.  If  a  man  keep  my 

53  word,  he  shall  never  taste  of  death.     Art  thou  greater  than  our 

54  father  Abraham,  who  is  dead  ?  The  prophets  also  are  dead. 
Whom  makest  thou  thyself?  Jesus  answered,  If  I  honour  myself, 
my  honour  is  nothing;   it  is  my   Father  that  honourelh   me,  of 

55  whom  ye  say.  He  is  our  God.  Yet  ye  have  not  known  him  :  but 
I  know  him.     And  if  I  should  say  I  know  him  not,  I  should  be  a 

56  liar  like  you :  but  I  know  him,  and  keep  his  word.  Your  father 
Abraham  longed  to  see  my  day;  and  he  saw  it  and  was  glad. 

my  word.     Not  being  desirous  to  do  my  will,  ye  cannot  understand  my  doctrine, 
chap,  vii,  17. 

44.  He  was  a  ?nurderer — In  inclination,  from  the  beginning — Of  his  becoming 
a  devil;  and  abode  not  in  the  truth — Commencing  murderer  and  liar  at  the  same 
time.  And  certainly  he  teas  a  killer  of  men  (as  the  Greek  word  properly  signifies) 
from  the  beginning  of  the  world  :  for  from  the  very  creation  he  designed  and  con. 
trived  the  ruin  of  men.  When  he  speaketh  a  lie,  he  speaketh  of  his  own — For  he 
is  the  proper  parent,  and,  as  it  were,  creator  of  it.  See  the  origin  not  only  of 
lies,  but  of  evil  in  general  I 

45.  Because  I  speak  the  truth — Which  liars  hate. 

46.  Which  of  you  convicteth  me  of  sin  1 — And  is  not  my  life  as  unreprovable  ae 
my  doctrine  ?     Does  not  my  whole  behaviour  confirm  the  truth  o**  what  I  teach? 

47.  He  that  is  of  God — That  either  loves  or  fears  him,  heareth — With  joy  and 
reverence,  God's  wwds — Which  I  preach. 

48.  Say  we  not  well — Have  we  not  just  cause  to  say.  Thou  art  a  Samaritan — 
An  enemy  to  our  Church  and  nation ;  and  hast  a  devil? — Art  possessed  by  a  proud 
and  lying  spirit  ? 

49.  /  honour  my  Father — I  seek  his  honour  only. 

50.  /  seek  not  my  own  glory — That  is,  as  I  ajn  the  Messiah,  I  consult  not  my 
cwn  glory.  I  need  not.  For  my  Father  consulteth  it,  and  will  pass  sentence  on 
?3U  accordingly. 

51.  If  a  man  keep  my  word — So  will  my  Father  consult  my  glory.  We  keep 
■;is  coctrine  by  believing,  his  promises  by  hoping,  his  command  by  obeying 
lie  ikall  never  see  death — That  is,  death  eternal.  He  shall  live  for  ever.  Hereby 
h'..  proves  that  he  was  no  Samaritan;  for  the  Samaritans  in  general  were 
^adducces 

54.  If  I  honour  mytelf — Referring  to  their  words,  Whom  makest  thou  thyself? 

56.  He  saw  it — By  faith  in  types,  figures,  and  promises ;  as  particularly  in 
Melchisedec;  in  the  appearance  of  Jehovah  to  him  in  the  plains  of  Mamre,  Gen. 
iviii,  1 ;  and  in  the  promise  that  in  his  seed  all  the  nations  nf  the  earth  shall  he 
blessed.  Possibly  he  had  likewise  a  peculiar  revelation  oitlier  of  Christ'.'!  first  o» 
«ocQnd  coming. 


340  ST.  JOHN. 

57  Then  said  the  Jews  to  him,  Thou  art  not  )  et  fifty  years  old,  and  hast 

58  thou  seen  Abraham  ?    Jesus  said  to  them.  Verily,  verily  I  say  unto 

59  you,  Before  Abraham  was,  I  am.  Then  they  took  up  stones  to  cast  at 
him  ;  but  Jesus  concealed  himself,  and  went  out  of  the  temple, 
going  through  the  midst  of  them,  and  so  passed  on. 

IX      And  as  he    passed  on,  he  saw  a   man    blind  from    his   birth, 
'2  And  his  disciples  asked  him,  saying,   Master,  who  sinned,  this 

3  man,  or  his  parents,  that  he  was  born  blind?  Jesus  answtred 
Neither  hath  this  man  sinned,  nor  his  parents ;  but  that  the  sorks 

4  of  God  might  be  made  manifest  through  him.  1  must  work  -  ihe 
works  of  him  that  sent  me,  while  it  is  day ;    the  night  is  coming 

5  when  no  man  can  work.     While  I  am  in  the  world,  1  am  the  lighl 

6  of  the  world.  Having  said  this,  he  spat  on  the  ground,  and  made 
clay  with  the  spittle,  and  anointed  the  eyes  of  the  blind  man  with 
the  clay,  and  said  to  him,  Go,  wash  at  the  pool  of  Siloam  (which 

7  is  by  interpretation,  Sent.)  He  went  therefore,  and  washed,  and 
came  seeing. 


57.  Thou  art  not  yet  fifty  years  old — At  the  most.  Perhaps  the  gravity  of  oui 
Lord's  countenance,  together  with  his  afflictions  and  labours,  might  make  him 
appear  older  than  he  really  was.  Hast  thou  seen  Abraham — Which  they  justly 
supposed  must  have  been,  if  Abraham  had  seen  him. 

58.  Before  Abraham  was  I  am — Even  from  everlasting  to  everlasting.  This 
is  a  direct  answer  to  the  objection  of  the  Jews,  and  shows  how  much  greater  he 
was  than  Abraham. 

59.  Then  they  took  up  stones — To  stone  him  as  a  blasphemer ;  hut  Jesus  con- 
cealed himself — Probably  by  becoming  invisible  ;  and  so  passed  on — With  the  same 
ease  as  if  none  had  been  there, 

IX.  2.  Who  sinned,  this  man  or  his  parents,  that  he  was  born  blind  ? — That  is, 
was  it  for  his  own  sins,  or  the  sins  of  his  parents?  They  suppose  (as  many  of 
the  Jews  did,  though  without  any  ground  from  Scripture)  that  he  might  have 
sinned  in  a  pre-existent  state,  before  he  came  into  the  world. 

3.  Jesus  answered.  Neither  hath  this  man  sinned,  nor  his  parents — It  was  not 
the  manner  of  our  Lord  to  answer  any  questions  that  were  of  no  use,  but  to 
gratify  an  idle  curiosity.  Therefore  he  determines  nothing  concerning  this. 
The  scope  of  his  answer  is,  It  was  neither  for  any  sins  of  his  own,  nor  yet  of  his 
parents  J  but  that  the  power  of  God  might  be  displayed. 

4.  The  night  is  coming — Christ  is  the  light.  When  the  light  is  withdrawn 
night  comes,  when  no  man  can  work — No  man  can  do  any  thing  toward  worting 
out  his  salvation  after  this  life  is  ended.  Yet  Christ  can  work  always.  B)  t  he 
was  not  to  work  upon  earth,  only  during  the  day,  or  season  which  was  appointed 
for  him. 

5.  /  am  the  light  of  the  world — I  teach  men  inwardly  by  my  Spirit,  and  out 
wardly  by  my  preaching,  what  is  the  will  of  God ;  and  I  show  them,  by  my 
example,  how  they  must  do  it. 

6.  He  anointed  the  eyes  of  the  blind  man  with  the  clay — This  might  almost  have 
blinded  a  man  that  had  sight.  But  what  could  it  do  toward  curing  the  blind  7 
It  reminds  us  that  God  is  no  farther  from  the  event,  when  he  works  either  with, 
or  without  means,  and  that  all  the  creatures  are  only  that  which  his  almighty 
operation  makes  tliem. 

7.  Go,  wash  at  the  pool  of  Siloam — Perhaps  our  Lord  intended  to  make  the 
miiacle  more  taken  notice  of.  For  a  crowd  of  people  would  naturally  gather 
round  him  to  observe  the  event  of  so  strange  a  prescription,  and  it  is  exceeding 
probable,  the  guide  who  must  have  led  him  in  traversing  a  great  part  of  the  city, 
would  mention  the  errand  he  was  going  upon,  and  so  call  all  those  who  saw  him 
(o  a  greater  attention. 

From  the  fountain  of  Siloajn,  which  was  without  the  walls  of  Jerusalem,  a  lit- 
tle stream  flowed  into  the  city,  and  was  received  in  a  kind  of  basin,  near  the 
temple,  and  called  the  pool  of  Siloam.      Which  is,  by  interpretation.  Sent — And 


CHAPTER  IX.  241 

8  Then  the  neighbours  and  they  who  had  seen  him  before,  when 

9  he  was  blind,  said,  Is  not  this  he  who  used  to  sit  begging  ?     Some 
said,  This  is  lie:  others,  He  is  like  him:  l>ut  he  said,  I  am  he. 

10  They  said  to  him.  How  were  thine  e>es  opened?  Ho  answered 
.1  and  said,  A  man  called  Jesus  made  clay  and  anointed  my  eyes, 
I  i  and  said  to  me.  Go  to  the  pool  of  Siloam  and  wash.     And  I  went, 

and  washed,  and  received  sight.     Then  said  they  to  him,  Where 

is  he  ?   He  said,  I  know  not. 
!3       They  bring  to  the  Pharisees  the  man  who  had  aforetime  been 

14  blind.    (It  was  the  Sabbath,  when  Jesus  made  the  clay  and  opened 

15  his  eyes.)  Again  the  Pharisees  also  asked  him  how  he  had 
received  his  sight  ?  He  said  to  them,  He  put  clay  on  my  eyes,  and 

16  I  washed,  and  see.  Therefore  said  some  of  the  Pharisees,  This 
man  is  not  of  God  because  he  keepeth   not  the   Sabbath.     Others 

17  said.  How  can  a  man  that  is  a  sinner  do  such  miracles  ?  And  there 
was  a  division  among  them.  They  say  to  the  blind  man  again, 
What  sayest  thou  of  him,  for  that  he   hath  opened  thine   eyes  ? 

18  He  said,  He  is  a  prophet.  But  the  Jews  did  not  believe  concern- 
ing him,  that  he  had  l3een  blind  and  received  his  sight,  till  they  had 

19  called  the  parents  of  him  who  had  received  his  sight.  And  they 
asked  them,  saying.  Is  this  your  son,  who  ye  say  was  born  blind  ? 

20  How  then  doth  he  now  see  ?   His  parents  answered  them,  and  said 

21  We  know  that  this  is  our  son,  and  that  he  was  born  blind.  Bu* 
how  he  now  seeth,  we  know  not,  or  who  hath  opened  his  eyes  we 
know  not.     He   is  of  age  :  ask  him  ;  he   will  speak  concerning 

22  himself.  His  parents  said  this  because  they  feared  the  Jews ;  foi 
the  Jews  had  already  agreed.  That  if  any  man  should  own  him  to 

23  he  Christ,  he  should  be  put  out  of  the  synagogue.  Therefore  said 
his  parents.  He  is  of  age  ;  ask  him. 

24  Therefore  they  called  a  second  time  the  man  that  had  been 
blind,  and  said  to  him,  Give  glory  to  God  ;  we  know  that  this  man 

25  is  a  sinner.     He  answered  and  said,  That  he  is  a  sinner  I  know 

26  not :  one  thing  I  know,  that  I  was  blind  and  now  see.  They  said 
to  him  again.   What  did  he  to  thee  ?  How  opened  he  thine  eyes  ? 

27  He  answered  them,  I  have  told  you  already,  and  ye  did  nr>t 
hearken  :  why  would  you  hear  it  again  ?  Are  ye  ilso  willing  x  be 

28  his  disciples  1    Then  they  reviled  him  and  said.  Thou  art  a  Jisci- 


80  was  a  type  of  the  Messiah,  who  was  sent  of  God.  He  went  and  washed,  and 
came  seeing — He  believed,  and  obeyed,  and  found  a  blessing.  Had  he  been  wise 
in  his  own  eyes,  and  reasoned,  like  Naanian,  on  the  impropriety  of  the  means, 
he  had  justly  been  left  in  darkness.  Lord,  may  our  proud  hearts  be  subdued  to 
the  methods  of  thy  recovering  grace  !  May  we  leave  thee  to  choose  how  thou 
ml*,  bestow  favours,  which  it  is  our  highest  interest  to  receive  on  any  terms. 

11.  A  man  called  Jesus — He  seems  to  have  been  before  totally  ignorant  of  him. 

14  Avniting  the  eyes — With  any  kind  of  medicine  on  the  Sabbath,  waa 
''artijularly  forbidden  (sy  the  tradition  of  the  elders. 

16.  This  man  is  not  of  God — Not  sent  of  God.  How  can  a  man  that  is  a  sin. 
ner — That  is,  one  living  in  wilful  sin,  do  such  miracles  ? 

17.  What  sayest  thou  of  him,  for  that  he  hath  opened  thine  eyes? — What  info. 
rence  dost  thou  draw  herefrom  ? 

22,   He  should  be  put  out  of  the  synagogue — That  ib,  be  excommunicated. 
27.  Are  ye  also — As  well  as  I,  at   length  convinced   and  willing  to  be  Ms  dig. 
ziples  ? 


•442  ST.  JOHN 

29  pie  of  that  fellow  ;  but  we  are  disciples  of  Moses.  We  know  that 
God  spake  to  Moses  ;  but  we  know  not  this  fellow,  whence  he  is. 

30  The  man  answered  and  said  to  them,  Why,  herein  is  a  marvellous 
thing,  that  ye  know  not  whence  he  is ;  although  he  hath  opened 
my  eyes  !  We  know  that  God  hearetL  not  sinners ;  but  if  a 
man  be  a  worshipper  of  God,  and  do  his  will,  him   he   heareth 

32  Since  the  world  began  it  was  not  heard  that  any  man  opened  the 

33  eyes  of  one  that  was  bom  blind.     If  this  man  were  not  of  God,  \f 

34  could  do  nothing.  They  answered  and  said  to  him.  Thou  was! 
altogether  born  in  sin,  and  dost  thou  teach  us  ?  And  they  cas« 
him  out. 

35  Jesus  heard  that  they  had  cast  him  out ;    and  having  found  him, 

36  he  said   to  him.  Dost  thou  believe  on  the  Son  of  God  ?    He  an- 

37  swered  and  said.  Sir,  who  is  he,  that  I  may  believe  on  him  ?  Jesus 
said  to  him,  Thou  hast  both  seen  him,  and  he  that  talketh  with 

38  thee  is  he.     And  he  said,  Lord,  I  believe.     And  he  worshipped 

39  him.     Jesus  said.  For  judgment  am  I  come  into  the  world,  that  they 

40  who  see  not  may  see,  and  that  they  who  see  may  become  blind. 
And  some  of  the  Pharisees  that  were  with  him  heard  this,  and  said  to 

41  him,  Are  we  blind  also  ?  Jesus  said  to  them.  If  ye  had  been  blind 
ye  would  have  no  sin.  But  now  ye  say.  We  see  :  therefore  your 
sin  remaineth. 

X.  Verily,  verily  I  say  to  you,  he  that  entereth  not  by  the  door 
into  the  sheepfold,  but  climbeth  up  some  other  way,  he  is  a  thief 

29.  We  know  not  whence  he  is — By  what  power  and  authority  he  does  these 
things. 

30.  The  man  answered — Utterly  illiterate  as  he  was.  And  with  what  strength 
and  clearness  of  reason  1  So  had  God  opened  the  eyes  of  his  understanding,  as 
well  as  his  bodily  eyes.  Why,  herein  is  a  marvellous  thing,  that  ye — The  teachers 
and  guides  of  the  people,  should  not  know,  that  a  man  who  has  wrought  a 
miracle,  the  like  of  which  was  never  heard  of  before,  must  be  from  heaven,  sent 
by  God. 

31.  We — Even  we  of  the  populace,  know  that  God  heareth  not  sinners — Not 
impenitent  sinners,  so  as  to  answer  their  prayers  in  this  manner.  The  honest 
courage  of  this  man  in  adhering  to  the  truth,  though  he  knew  the  consequence, 
ver.  22,  gives  him  claim  to  the  title  of  a  confessor. 

33.  He  could  do  nothing — Of  this  kind  ;  nothing  miraculous. 

34.  Born  in  sin — And  therefore,  they  supposed,  born  blind.  They  cast  him 
out — Of  the  synagogue  ;  excommunicated  him. 

35.  Having  found  him — For  he  had  sought  him. 

36.  Who  is  he,  that  I  may  believe  ? — This  implies  some  degree  of  faith  already. 
He  was  ready  to  receive  whatever  Jesus  said. 

37.  Lord,  I  believe — What  an  excellent  spirit  was  this  man  of!  Of  so  deep  and 
strong  an  understanding;  (as  he  had  just  shown  to  the  confusion  of  the  Phari- 
sees,)  and  yet  of  so  teachable  a  temper  I 

39.  For  judgment  am  I  come  into  the  world — That  is,  the  consequence  of  mj 
coming  will  be,  that  by  the  just  judgment  of  God,  while  the  blind  in  body  and 
•oul  receive  their  sight,  they  who  boast  they  see,  will  be  given  up  to  still  greatei 
blirwdness  than  before. 

41.  If  ye  had  been  blind — Invincibly  ignorant;  if  ye  had  not  he;:  u.  man) 
means  of  knowing:  ye  would  have  had  no  sin — Comparatively  to  what  je  hav« 
now.  But  now  ye  say — Ye  yourselves  acknowledge.  Ye  see,  therefore  your  rin 
remaineth — Without  excuse,  without  remedy. 

X.  1.  He  that  entereth  not  by  the  door — By  Christ.  He  is  the  only  lawiul  en- 
trance.  Into  the  sheepfold — The  Church.  He  is  a  thief  and  a  robber — In  God'h 
account.  Such  were  all  those  teachers,  to  whom  our  Lord  had  just  been 
speaking. 


CHAPTER  X.  243 

2  and  a  robber.     But  hv9  that  enterelh  in  by  the  door  is  the  shepherd 

3  of  the  sheep.  To  him  the  door  keeper  openeth,  and  the  sheep 
hear  his  voice,  and  he  calleth  his  own  slieep  by  name,  and  leadeth 

4  them  out.  And  when  he  hath  led  forth  his  own  sheep,  he  goeth 
before  them,  and  the  sheep  follow  him :    for  they  know  his  voice 

5  They  will  not  follow  a  stranger,  but  will  flee  from  him ;  for  they 

6  know  not  the  voice  of  strangers  This  pnrable  spake  Jesus  to 
them ;  but  they  understood  not  what  things  they  were  which  he 
spake  to  them. 

7  Therefore  Jesus  said  to  them  again,  Verily,  verily  I  say  unto  you, 
6  I  am  the  door  of  the  sheep.  Whosoever  are  come  before  me,  are 
9  thieves  and  robbers  ;  but  the  sheep  did  not  hear  them.     I  am  the 

door  ;  if  any  one  enter  in  by  me,  he  shall  be  safe,  and  shall  go  in  and 

iO  out,  and  find  pasture.     The  thief  cometh  not,  but  to  steal,  and  to  kill, 

and  to  destroy :   I  am  come,  that  they  may  have  life,  and  that  they 

1 1  may  have  it  abundantly :   I  am  the  good  shepherd :   the  good  shep- 

12  herd  layeth  down  his  life  for  the  sheep.     But  the  hireling,  who  is 

3.  To  him  the  door  keeper  openeth — Christ  is  considered  as  the  shepherd,  ver. 
11.  As  the  door  in  the  first  and  following  verses.  And  as  it  is  not  unworthy  of 
Christ  to  be  styled  the  door,  by  which  both  the  sheep  and  the  true  pastor  enter, 
so  neither  is  it  unworthy  of  God  the  Father  to  be  styled  the  door  keeper.  See 
Acts  xiv,  27  ;  Col.  iv,  3  ;  Rev.  iii,  8  ;  Acts  xvi,  14.  And  the  sheep  hear  his  voice 
— The  circumstances  that  follow,  exactly  agree  with  the  customs  of  the  ancient 
eastern  shepherds.  They  called  their  sheep  by  name,  went  before  them  and  the 
sheep  followed  them.  So  real  Cliristians  hear,  listen  to,  understand,  and  obey 
the  voice  of  the  shepherd  whom  Christ  hath  sent.  And  he  counteth  them  his 
own,  dearer  than  any  friend  or  brother:  calleth,  advises,  directs  each  by  name, 
and  leadeth  them  out,  in  the  patlis  of  righteousness,  beside  the  waters  of  comfort. 

4.  He  goeth  before  them — In  all  the  ways  of  God,  teaching  them  in  every  point, 
by  example  as  well  as  by  precept ;  and  the  sheep  follow  him — They  tread  in  his 
steps  :  for  they  know  his  voice — Having  the  witness  in  themselves  that  his  words 
are  the  wisdom  and  the  power  of  God.  Reader,  art  thou  a  shepherd  of  souls  ? 
Then  answer  to  God.     Is  it  thus  with  thee  and  thy  flock  ? 

5.  They  will  not  follow  a  stranger — One  whom  Christ  hath  not  sent,  who  doth 
not  answer  the  preceding  description.  Him  they  will  not  follow — And  who  can 
constrain  them  to  it  ?  But  will  flee  from  him — As  from  the  plague.  For  they 
know  not  the  voice  of  strangers — They  cannot  relish  it ;  it  is  harsh  and  grating  to 
them.     They  find  nothing  of  God  therein. 

6.  They — The  Pharisees,  to  whom  our  Lord  more  immediately  spake,  as  ap 
pears  from  the  close  of  the  foregoing  chapter. 

7.  /  am  the  door — Christ  is  both  the  Door  and  the  Shepherd,  and  all  things. 

8.  Whosoever  are  come — Independently  of  me,  assuming  any  part  of  my  cha. 
racter,  pretending,  like  your  elders  and  rabbis,  to  a  power  over  the  consciences 
of  men,  attempting  to  make  laws  in  the  Churcli,  and  to  teach  their  own  traditions 
as  the  way  of  salvation  :  all  those  prophets  and  expounders  of  God's  word,  that 
enter  not  by  the  door  of  the  sheepfold,  but  run  before  I  have  sent  them  by  my 
Spirit.  Our  Lord  seems  in  particular  to  speak  of  those  that  had  undertaken  this 
■»ffice  since  he  began  his  ministry,  are  thieves — Stealing  temporal  profit  to  them. 
»elves,  and  robbers — Plundering  and  murdering  the  sheep. 

9.  //  any  one — As  a  sheep,  enter  in  by  me — Through  faith,  he  shall  be  safe — 
From  t'le  wolf,  and  from  those  murdering  shepherds.  And  shall  go  in  and  out 
— Shall  continually  attend  on  the  shepherds  whom  I  have  sent ;  and  shall  find 
pasture — Food  for  his  soul  in  all  circumstances. 

10.  The  thief  cometh  not  but  to  steal,  and  to  kill,  and  to  destroy — That  is,  no 
thing  else  can  be  the  consequence  of  a  shepherd's  coming,  who  does  not  ente* 
in  by  me. 

12.  But  the  hireling — It  is  not  the  bare  receiving  hire,  which  denominates  a 
man  a  hireling:  Tfor  the  labourer  is  worthy  of  his  hire;  Jesus  Christ  himself 


244  ST.  JOHN 

not  the  shepherd,  whose  own  the  sheep  are  not,  seeth  the   volf 

coming,  and  leaveth  the  sheep,  and  fleelh  :  so  the  wolf  seizeth  them, 

J  and  scattereth  the  sheep.     The  hireling  fleeih,  because  he   is  a 

14  hireling,  and  careth  not  for  the  sheep.     1  am  the  good  shepherd, 

15  and  know  my  sheep,  and  am  known  of  mine  :  (As  the  f  ilhei  know- 
eth  me,  and  I  know  the  Father)  and   I  lay  down  my  life  for   die 

16  sheep.  I  have  also  other  sheep  which  are  not  of  this  fold  :  I  mus' 
bring  them  likewise,  and  they  will  hear  my  voice,  and  there  shal 

17  be  one  flock,  and  one  shepherd.     Therefore  doth  my  Father  lovi 

18  me,  because  I  lay  down  my  life,  that  I  may  take  it  again.  No  one 
taketh  it  from  me,  but  I  lay  it  down  of  myself.  I  have  power  to  lay 
it  down,  and  I  have  power  to  take  it  again.     This  commission  hare 

19  I   received  of  my   Father.      There  was  again  a  division  among 

20  the  Jews  because  of  these  sayings.  Many  of  them  said.  He  hath  a 
devil,  and  is  mad  :  why  hear  ye  him  ?     Others  said,  These  are  not 

21  the  words  of  one  that  hath  a  devil.  Can  a  devil  open  the  eyes  of 
the  blind  ? 

22  Now  the  feast  of  the  dedication  came  on  at  Jerusalem :  and  it 

being  the  Judge :  yea,  and  the  Lord  hath  ordained,  that  they  who  preach  the  Gos 
pel,  should  live  of  the  Gospel:)  but  the  loving  hire  :  the  loving  the  hire  more  than 
the  work  :  the  working  for  the  sake  of  the  hire.  He  is  a  hirehng,  wlio  would 
not  work,  were  it  not  for  the  hire;  to  whom  this  is  the  great  lif  not  only)  nio 
live  of  working.  O  God  I  If  a  man  who  works  only  for  hire  is  such  a  wretch, 
a  mere  thief  and  a  robber,  what  is  he  who  continually  takes  the  hire,  and  yet. 
does  not  work  at  all  ?  The  wolf — signifies  any  enemy  who,  by  force  or  fraud, 
attacks  the  Christian's  faith,  liberty,  or  life.  So  the  ivolf  seizeth  and  scattereth 
the  flock — He  seizeth  some,  and  scattereth  the  rest ;  the  two  ways  of  hurting  the 
flock  of  Christ. 

13.  The  hireling  fleeth  because  he  is  a  hireling — Because  lie  loves  the  hire,  not 
the  sheep. 

14.  /  know  my  sheep — With  a  tender  regard  and  special  care  :  and  am  known 
of  mine — With  a  holy  confidence  and  affection. 

15.  As  the  Father  knoweth  me,  and  I  know  the  Father — With  such  a  knowledge 
as  implies  an  inexpressible  union  :  and  1  lay  down  my  life — Speaking  of  the 
present  time.     For  his  whole  life  was  only  a  going  unto  death. 

16.  /  have  also  other  sheep — Which  he  foreknew  ;  which  are  not  of  this  fold- 
Hot  of  the  Jewish  Church  or  nation,  but  Gentiles.  /  must  bring  them  likewise — 
Into  my  Church,  the  general  assembly  of  those  whose  names  are  written  in  hea- 
ven.  And  there  shall  be  one  flock — (Not  onefold,  a  plain  false  print)  no  corrupt 
or  divided  flocks  remaining.  And  one  shepherd — Wlio  laid  down  his  life  for  the 
sheep,  and  will  leave  no  hireling  among  them.  The  unity  both  of  the  flock  and 
the  shepherd  shall  be  completed  in  its  season.  The  shepherd  shall  bring  all  into 
one  flock :  and  the  v;hole  flock  shall  hear  the  one  shepherd. 

17.  /  lay  down  my  life  that  I  may  take  it  again — I  cheerfully  die  to  expiate  tho 
gins  of  men,  to  tiie  end  I  may  rise  again  for  their  justification. 

18.  /  lay  it  down  of  myself — By  my  own  free  act  and  deed.  /  have  powtr  t» 
lay  it  down,  and  I  have  power  to  take  it  again — I  have  an  original  power  and 
right  of  myself,  both  to  lay  it  down  as  a  ransom,  and  to  take  it  again,  after  full 
satisfaction  is  made,  for  the  sins  of  the  wliole  world.  This  commission  ha\^r  I  re. 
eeived  of  my  Father — Which  I  readily  execute. 

He  chiefly  spoke  of  the  Father,  before  his  suffering  :  of  his  own  glory,  after  it. 
Our  Lord's  receiving  this  commission  as  mediator  is  not  to  be  considered  as  the 
ground  of  his  power  to  lay  down  and  resume  his  life.  For  this  he  had  in  him 
self,  as  having  an  original  right  to  dispose  thereof,  antecedent  to  the  Father'* 
commission.  But  this  commission  was  the  reason  why  he  thus  used  his  powei 
in  laying  down  his  life.     He  did  it  in  obedience  to  his  Father. 

21.   These  are  not  the  ivords — The  word  in  the  original  takes  in  actions  too. 

22    J  was  t'-e  feast  of  the  dedication — Instituted  by  Judas  Maccabeus,  1  Mace 


CHAPTER  X.  245 

23  was  winter.     And  Jesus  was  walking  in  the  temple,  in  Solomon's 

24  portico.     Then  came  the  Jews  round  about  him,  and  said  to  him, 
How  long  dost  thou  keep  us  in  suspense  ?     If  thou  be  the  Christ, 

25  tell  us  plainly.     Jesus  answered  them,  I  have  told  you  ;  yet  ye  do 
not  believe  ;   the  works  that  I  do  in  my  Father's  name,  they  testify 

26  Df  me.     But  as  I  have  told  you,  ye  do  not  believe,  becaus*'  ye  are 

27  not  of  my  sheep.  My  sheep  hear  my  voice,  and  I  know  them,  ind 
iB  they  f  jIIow  me.  And  I  give  them  eternal  life,  and  they  shall  nevej 
i9  perish,  neither  shall  any  pluck  them  out  of  my  hand.     My  Father, 

who  gave  them  me,  is  greater  than  all ;  and  none  shall  pluck  them 

30  out  of  my  Father's  hand.     I  and  the  Father  are  one. 

31  Then  the  Jews  again  took  up  stones  to  stone  him.     Jesus  an- 

32  swered  them.  Many  good  works  have  I  showed  you  from  my  Fa- 

33  ther ;    for  which   of  those   works  do  ye   stone   me  ?      The   Jews 
answered  him.  We  stone  thee  not  for  a  good  work,  but  for  blas- 

34  phemy,  and  because  thou  being  a  man,  makest  thyself  God.     Je- 
sus answered  them,  Is  it  not  written  in  your  law,  *  I  said  ye  are 

35  gods  ?     If  he  call  them  gods  to  whom  the  word  of  God  came  (and 

36  the  Scripture  cannot  be  broken)  say  ye  of  him  whom  God  hath 
sanctified   and  sent  into  the  world,  Thou  blasphemest,  because   1 

iv,  59,  when  he  purged  and  dedicated  the  altar  and  temple  after  they  had  been 
polluted.  So  our  Lord  observed  festivals  even  of  human  appointment.  Is  it  not, 
at  least,  innocent  for  us  to  do  the  same  ? 

23.  In  Solomon's  portico — Josephus  informs  us,  that  when  Solomon  built  the 
temple,  he  filled  up  a  part  of  the  adjacent  valley,  and  built  a  portico  over  it  to. 
ward  the  east.  This  was  a  noble  structure,  supported  by  a  wall  four  hundred 
cubits  high  :  and  continued  even  to  the  time  of  Albinus  and  Agnppa,  which  wat 
several  years  after  the  death  of  Christ. 

26.  Ye  do  not  believe,  because  ye  are  not  of  my  sheep — Because  ye  do  not,  will 
not  follow  me :  because  ye  are  proud,  unholy,  lovers  of  praise,  lovers  of  the 
world,  lovers  of  pleasure,  not  of  God. 

27,  28,  29.  My  sheep  hear  my  voice,  and  I  know  them,  and  they  follow  me,  &c. 
— Our  Lord  still  alludes  to  the  discourse  he  had  before  this  festival.  As  if  he 
had  said,  My  sheep  are  they  who,  1,  Hear  my  voice  by  faith  ;  2.  Are  known  (that 
is,  approved)  by  me,  as  loving  me ;  and  3.  Follow  me,  keep  my  commandments, 
with  a  believing,  loving  heart.  And  to  those  who,  1  Truly  believe  (observe  three 
promises  annexed  to  tliree  conditions)  I  give  eternal  life.  He  does  not  say, 
I  will,  but  I  give.  For  he  that  believeth  hath  everlasting  life.  Those  whom,  2.  1 
know  truly  to  love  me,  shall  never  perish,  provided  they  abide  in  my  love.  3.  Those 
who  follow  me,  neither  men  nor  devils  can  pluck  out  of  my  hand.  My  Father 
who  hath,  by  an  unchangeable  decree,  given  me  all  that  believe,  love,  and  obey,  is 
greater  than  all  in  heaven  or  earth,  and  none  is  able  to  pluck  them  out  of  his  liand. 

30.  /  and  the  Father  are  one — Not  by  consent  of  will  only,  but  by  unity  of 
power,  and  consequently  of  nature.  Are — This  word  confutes  Sabellius,  proving 
the  plurality  of  persons :  one — This  word  oonftites  Arius,  proving  the  unity  of 
natc<ro  in  God.  Never  did  any  prophet  before,  from  the  beginning  of  the  world, 
Kse  any  one  expression  of  himself,  which  could  possibly  be  so  interpreted  as  this 
ind  ether  expressions  were,  by  all  that  heard  our  Lord  speak.  Therefore  If  he 
«raa  not  God  he  must  have  been  the  vilest  of  men. 

35.  If  he  (God)  called  them  gods  unto  inhom  the  word  of  God  came,  (that  is,  to 
whom  God  was  then  speaking,)  and  the  Scripture  cannot  be  broken — That  is,  no. 
thing  which  is  written  therein  can  be  censured  or  rejected. 

36.  Say  ye  of  him  whom  the  Father  hath  sanctified,  and  sent  into  the  world — 
This  sanclification  (whereby  he  is  essentiilly  the  Holy  One  of  God)  is  mentioned 
as  prior  to  his  mission,  and  together  with  it  implies,  Christ  was  God  in  the  high-, 
est  sense,  infinitely  superior  to  that  wherein  those  judges  were  so  called. 

♦  Psalm  Lxxxii.  6. 


246  ST.  JOHN. 

37  said,  I  am  the  Son  of  God  ?     If  I  do  not  the  works  of  my  Father 

38  beheve  me  not.     But  if  I  do,  though  ye  believe  not  me,  believe  the 
works,  that  ye  may  know  and  believe,  that  the  Father  is  in  me, 

39  and  I  in  him.     Therefore  they  sought  again  to  seize  him ;  but  he 
escaped  out  of  their  hands. 

40  Atju  he  went  away  again  beyond  Jordan,  to  the  place  where  John 

41  baptized  at  first,  and  there  he  abode.     And  many  came  to  him  and 
said,  John  did  no  miracle :  but  all  things  that  John  spake  of    his 

42  man  were  true.     And  many  believed  on  him  there. 

XI.     Now  one  Lazarus,  of  Bethany,  the  town  of  Mary,  and  her  sis- 

2  ter  Martha,  was  sick.     (It  was  that  Mary  who  anointed  the  Lord 
with  ointment,  an !  wiped  his  feet  with  her  hair,  whose  brother 

3  Lazarus  was  sick        Therefore  his  sisters   sent  to  him,  saying, 

4  Lord,  behold  he  w.iOm  thou  lovest  is  sick.      Jesus  hearing  it,  said, 
This  sickness  is  not  to  death,  but  for  the  glory  of  God,  that  the 

5  Son  of  God  may  be  glorified  thereby.     Now  Jesus  loved  Martha, 

6  and  her  sister,  and  Lazarus.     So  after  he  had  heard  that  he  was 

7  sick,  he  abode  still  two  days  in  the  place  where  he  was.     Then 
after  this  he  saith  to  the  disciples.  Let  us  go  into  Judea  again. 

8  The  disciples  say  to  him.  Master,  the  Jews  but  now  sought  to 

9  stone  thee,  and  goest  thou  thither  again  ?     Jesus  answered,  Are 
there  not  twelve  hours  in  the  day  ?     If  any  man  walk  in  the  day 

10  he  stumbleth  not,  because  he  seeth  the  light  of  this  world.     But  if 

11  any  man  walk  in  the  night,  he  stumbleth,  because  the  light  is  not 

12  in  him.     Thus  he  spake,  and  after  that  he  saith  to  them.  Our  friend 

38.  That  ye  may  know  and  believe — In  some  a  more  exact  knowledge  precedes, 
in  others  it  follows  faith.  /  am  in  the  Father  and  the  Father  in  me.  I  and  the 
Father  are  one — These  two  sentences  illustrate  each  other. 

40.  To  the  desert  place  where  John  baptized,  and  gave  so  honourable  a  testi- 
mony  of  him. 

41 .  John  did  no  miracle — An  honour  reserved  for  him,  whose  forerunner  he  was 
XI.  1.  One  Lazarus — It  is  probable,  Lazarus  was  younger  than  his  sisters. 

Bethany  is  named,  the  town  of  Mary  and  Martha,  and  Lazarus  is  mentioned 
after  them,  ver.  5.  Ecclesiastical  history  informs  us,  that  Lazarus  was  now 
thirty  years  old,  and  that  he  lived  thirty  years  after  Christ's  ascension. 

2.  It  was  that  Mary  who  afterward  anointed,  &c.  She  was  more  known  than 
her  elder  sister  Martha,  and  as  such  is  named  before  her. 

4.  This  sickness  is  not  to  death,  but  for  the  glory  of  God — The  event  of  this 
sickness  will  not  be  death,  in  the  usual  sense  of  the  word,  a  final  separation  of 
his  soul  and  body;  but  a  manifestation  of  the  glorious  power  of  God. 

7.  Let  us  go  into  Judea — From  the  country  east  of  Jordan,  whither  he  had  re 
tired  some  time  before,  when  the  Jews  sought  to  stone  him,  chap,  x,  39,  40. 

9.  Are  there  not  twelve  hours  in  the  day  ? — The  Jews  always  divided  the  space 
from  sunrise  to  sunset,  were  the  days  longer  or  shorter,  into  twelve  parts :  so 
that  the  hours  of  their  day  were  all  the  year  the  same  in  number,  though  much 
ihorter  m  winter  than  in  summer.  If  any  man  walk  in  the  day  he  stumbleth  not — 
As  if  he  had  said.  So  there  is  such  a  space,  a  determined  time,  which  Go(!  has 
allotted  me.  During  that  time  I  stumble  not,  amidst  all  the  snares  that  are  laid 
for  me.  Because  he  seeth  the  light  of  this  world — And  so  I  see  the  light  of  God 
surrounding  me. 

10.  But  if  a  man  walk  in  the  night — If  he  have  not  light  from  God ;  if  his  pro- 
vidence does  no  longer  protect  him. 

11.  Our  friend  Lazarus  sleepeth — This  he  spoke,  just  when  he  aied.  Sleep 
eth — Such  is  the  death  of  good  men  in  the  language  of  heaven.  But  the  disci, 
pies  did  not  yet  understand  this  language.  And  the  slowness  of  our  understand 
ing  makes  the  Scripture  often  descend  to  our  barbarous  manner  of  speaking. 


CHAPTER  XI  247 

13  Lazarus  sleepeth ;  but  I  go  to  awake  him.  Then  the  disciples 
said,  Lord,  if  he  sleep,  he  will  recover.     Jesus  spake  of  his  death  ; 

14  but  they  thought  he  had  spoken  of  the  natural  rest  in  sleep.     Then 

15  said  Jesus  to  them  plainly,  Lazarus  is  dead.  And  I  am  glad  for 
your  sake  I  was  not  there,  that  ye  may  believe  :  but  let  us  go  to 

16  him.  Then  said  Thomas,  called  Didymus,  to  his  fellow  disciples 
Let  us  also  go,  that  we  may  die  with  him. 

17  When  Jesus  came,  he  found  he  had  been  now  four  days  m  ih^ 

18  tomb.     (Now  Bethany  was  near  Jerusalem,  about  fifteen  furlonga 

19  off.)     And  many  of  the  Jews  were  come  to  Martha  and  Mary,  to 
30  comfort  them  concerning  their  brother.     When  Martha  heard  that 

Jesus  was  commg,  she  went  and  met  him ;  but  Mary  sat  in  the 

21  house.      T'licn  said  Martha  to  Jesus,  Lord,  if  thou  hadst  been  here, 

22  my  brother  had  not  died.     But  I  know  even  now,  that  whatsoever 

23  thou  wilt  ask  of  God,  God  will  give  it  thee.     Jesus  saith  to  her, 

24  Thy  brother  shall  rise  again.     Martha  said  to  him,  I  know  that  he 

25  shall  rise  again  in  the  resurrection  at  the  last  day.  Jesus  said  to 
her,  I  am  the  resurrection  and  the  life ;  he  that  believeth  in  me, 

26  though  he  die,  yet  shall  he  live  ;  and  whosoever  liveth  and   be 

27  lieveth  in  me,  shall  not  die  for  ever.  Believest  thou  this  ?  She 
saith  to  him,  Yea,  Lord,  I  believe  thou  art  the  Christ,  the  Son  of 

28  God,  who  was  to  come  into  the  world.  Having  said  this,  she  went 
and  privately  called  Mary  her  sister,  saying.  The  Master  is  come, 

29  and  calleth  for  thee.       As  soon  as  she  heard  it,  she  arose  quickly 

30  and  came  to  him.     Jesus  was  not  yet  come  into  the  town,  but  was 

31  at  the  place  where  Martha  had  met  him.  The  Jews  then  who 
were  with  her  in  the  house  and  comforted  her,  seeing  Mary,  that 
she  arose  up  quickly  and  went  out,  followed  her,  saying.  She   is 

32  going  to  the  tomb  to  weep  there.  When  Mary  was  come  where 
Jesus  was,  and  saw  him,  she  fell  at  his  feet,  saying  to  him,  Lord,  if 

33  thou  hadst  been  here,  my  brother  had  not  died.  When  Jesus  there- 
fore saw  her  weeping,  and  the  Jews  weeping  who  came  with  her, 

34  he  groaned  deeply,  and  troubled  himself  and  said,  Where  have  ye 

35  laid  him  ?     They  say  to  him.  Lord,  come  and  see.     Jesus  wept. 

36  Then  said  the  Jews,  Behold  how  he  loved  him  !     And  some  of 

16.  Thomas  in  Hebrew,  as  Didymus  in  Greek,  signifies  a  twin.  With  him — 
With  Jesus,  whom  he  supposed  the  Jews  would  kill.  It  seems  to  be  the  language 
of  despair. 

20.  Mary  sat  in  the  house — Probably  not  hearing  what  was  said. 

22.  Whatsoever  thou  wilt  ask,  God  will  give  it  thee — So  that  she  already  be- 
licv  id  he  could  raise  him  from  the  dead. 

25.  /  am  the  resurrection — Of  the  dead.  And  the  life — Of  the  living.  He  thai 
believeth  in  me,  though  he  die,  yet  shall  he  live — In  life  everlasting. 

32.  She  fell  at  his  feet — This  Martha  had  not  done.  So  she  makes  amendi 
or  her  slowness  in  coming. 

33.  He  groaned — So  he  restrained  his  tears.  So  he  stopped  them  soon  after, 
fer.  38.  He  troubled  himself — An  expression  amazingly  elegant,  and  full  of  the 
highest  propriety.  For  the  affections  of  Jesus  were  not  properly  passions,  but 
voluntary  emotions,  which  were  wholly  in  his  own  power.  And  this  tender 
trouble  which  he  now  voluntarily  sustained,  was  full  of  the  highest  order  and 
reason. 

35.  Jesus  wept — Out  of  sympathy  with  those  who  wore  in  tears  all  around 
him,  as  well  as  from  a  deep  sens^i  of  the  misery  sin  had  brought  upon  human 
bature. 


248  ST.  JOHN. 

37  them  said,  Could  not  this  person,  who  opened  the  eyes  of  tlie  blind 

38  have  even  caused  that  this  man  should  not  have  died  ?  Jesus  again 

39  groaning  in  himself,  cometh  to  the  tomb.  It  was  a  cave,  and  a 
stone  lay  upon  it.  Jesus  saith.  Take  away  the  stone.  Martha, 
the  sister  of  the  deceased,  saith  to  him,  Lord,  by  this  time  he  stink- 

40  eth  ;  for  he  had  been  buried  four  days.  Jesus  saith  to  her„  Said  1 
not  to  thee,  if  thou  wouldest  believe,  thou  shouldest  see  the  glory 
of  God  ?  Then  they  took  away  the  stone  from  where  the  dead  .ay 

1!    And  Jesus  lifted  up  his  eyes  and   said.  Father,  I   thank  thee  that 

4S   thou  hast  heard  me.     And  I  knew  that  thou  hearest  me  always  : 

but  I  spake  this  because   of  the  people  who  stand   by,  that  they 

43  may  believe  that  thou  hast  sent  me.     And  having  spoken  thus,  he 

44  cried  with  a  loud  voice,  Lazarus,  come  forth.  And  he  that  had 
been  dead  came  forth,  bound  hand  and  foot  with  grave  clothes,  and 
his  face  was  wrapt  about  with  a  napkin.  Jesus  saith  to  them.  Loose 
him,  and  let  him  go. 

45  Many  therefore  of  the  Jews  who   were   come  to   Mary,  and  had 

46  seen  the  things  which  Jesus  had  done,  believed  on  him.  But 
some  of  them  went  to  the  Pharisees,  and  told  them  what  things 

47  Jesus  had  done.  Then  the  chief  priests  and  elders  assembled  a 
council  and  said,  What  do  we  ?   For  this  man  doth  many  miracles 

48  If  we  let  him   thus  alone,  all   men  will   believe  on  him,   and  the 

37.  Could  not  this  person  have  even  caused,  that  this  man  should  not  have  died  ? — 
Yet  they  never  dreamed  that  he  could  raise  him  again  !  What  a  strange  mixture 
of  faith  and  unbelief. 

38.  It  was  a  cave — So  Abraham,  Isaac,  and  Jacob,  and  their  wives,  except 
Rachel,  were  buried  in  the  cave  of  Muchpelah,  Gen.  xlix,  29,  30,  3L  These 
caves  were  commonly  in  rocks,  which  abounded  in  tliat  country,  either  hollowed 
by  nature  or  hewn  by  art.  And  the  entrance  was  shut  up  with  a  great  stone, 
which  sometimes  had  a  monumental  inscription. 

39.  Lord,  by  this  /me  he  stinketh — Thus  did  reason  and  faith  struggle  together 

40.  Said  I  not — It  appears  by  this,  that  Christ  had  said  more  to  Martha  than 
is  before  recorded. 

41.  Jesus  lifted  up  his  eyes — Not  as  if  lie  applied  to  his  Father  for  assistance. 
There  is  not  tlie  least  show  of  this.  He  wrought  the  miracle  with  an  air  of  ah 
solute  sovereignty,  as  the  Lord  of  life  and  deatli.  But  it  was  as  if  he  had  said,  I 
thank  thee,  that  by  tiie  disposal  of  thy  providence,  tliou  iiast  granted  my  de. 
sire,  in  this  remarkable  opportunity  of  exerting  my  power,  and  showing  forth 
thy  praise. 

43.  He  cried  with  a  loud  voice — That  all  who  were  present  might  hear.  Laxa- 
rus,  come  forth  ! — ^Jesus  called  him  out  of  tlie  tomb  as  easily  as  if  he  had  been  not 
lonly  alive,  but  awake  also. 

44.  And  he  came  forth  bound  hand  and  foot  with  grave  clothes — Which  were 
wrapt  round  each  hand  and  each  foot,  and  his  face  was  wrapt  about  with  a  nap- 
kin— If  the  Jews  buried  as  the  Egyptians  did,  the  face  was  not  covered  with  it, 
but  it  only  went  round  the  forehead,  and  under  the  chin  ;  so  that  he  might  easily 
Bee  his  way. 

43.  Many  believed  on  him — And  so  the  Son  of  God  was  glorified,  according  tt 
wliat  out  Lord  had  said,  ver.  4. 

46.  But  some  of  them  went  to  the  Pharisees — What  a  dreadful  confirmation  of 
that  weighty  truth,  If  they  hear  not  Moses  and  the  prophets,  neither  will  they  be 
persuaded  though  one  rose  from  the  dead  ! 

47.  What  do  we  ? — What  ?  Believe.  Yea,  but  death  yields  to  the  power  of 
Christ  sooner  than  infidelity. 

48.  All  men  will  believe — And  receive  him  as  tlie  Messiah.  And  this  will 
give  such  umbrage  to  the  Romans  that  they  will  come  and  subvert  both  our  plact 

-Temple  ;  and  nation — Both  our  Church  and  state.     Were  they  really  afraid  of 


CHAPTER  XII.  249 

49  Koinans  will  come  and  subvert  both  our  place  and  njttion.  And  one 
uf  them,  Caiaphas,  being  the  high  priest  that  year,  said  to  them, 

50  Ye  know  nothing,  Nor  consider  it  as  expedient  tor  us,  that  one 
man  should  die  for  the  people,  and  that  the  whole  nation  perish  n  U. 

51  He  spake  not  this  of  himself,  but  being  high  priest  that  year,  he 

52  prophesied,  that  Jesus  should  die  for  the  nation  :  And  not  for  that 
nation  only,  but  that  he  might  also  gather  into  one  all  the  children 

53  of  God  that  were  scattered  abroad.  Therefore  from  that  day  the} 
consulted  together  to  put  him  to  death. 

$1  Jesus  therefore  walked  no  longer  openly  among  the  Jews,  but 
went  thence  into  the  country,  near  the  wilderness,  to  a  city  called 

55  Ephraim,  and  there  continued  with  his  disciples.  And  the  passover 
of  the  Jews  was  nigh ;  and  many  went  up  to  Jerusalem,  to  purify 

56  themselves.  Then  sought  they  for  Jesus,  and  said  one  to  another, 
standing  in  the  temple.  What  think  ye  ?  That  he  will  not  come  to 

57  the  feast  ?  Now  both  the  chief  priests  and  Pharisees  had  given 
order,  That  if  any  man  knew  where  he  was,  he  should  show  it, 
that  they  might  apprehend  him. 

XII.  Then  Jesus,  six  days  before  the  passover,  came  to  Bethany, 
where  Lazarus  was,  who  had  been  dead,  whom  he  had  raised  from 

2  the  dead.     There  they  made  hmi  a  supper,  and  Martha  served ; 

3  but  Lazarus  was  one  of  them  who  sat  at  table  with  him.  Then 
Mary,  taking  a  pound  of  ointment,  of  very  costly  spikenard,  anoint- 
ed the  feet  of  Jesus,  and  wiped  his  feet  with  her  hair ;  and  the 

4  house  was  filled  with  the  odour  of  the  ointment.     But  one  of  his 

5  disciples,  Judas  Iscariot,  who  was  about  to  betray  him,  saith,  Why 
was  not  this  ointment  sold  for  three  hundred  pence,  and  given  to 

this  ?  Or  was  it  a  fair  colour  only  ?  Certainly  it  was  no  more.     For  they  could 
not  but  know,  that  he  that  raised  the  dead  was  able  to  conquer  the  Romans. 

49.  That  year — That  memorable  year,  in  which  Christ  was  to  die.  It  was  tlie 
last  and  chief  of  Daniel's  seventy  weeks,  the  fortieth  year  before  the  destruction 
of  Jerusalem,  and  was  celebrated  for  various  causes,  in  the  Jewish  history. 
Therefore  that  year  is  so  peculiarly  mentioned:  Caiaphas  was  the  high  priest 
both  before  and  after  it.  Ye  know  nothing — He  reproves  their  slow  deliberations 
in  so  clear  a  case. 

50.  It  is  expedient  that  one  man  should  die  for  the  people — So  God  overruled 
his  tongue,  for  he  spake  not  of  himself,  by  liis  own  spirit  only,  but  by  the  spirit 
of  prophecy.  And  thus  he  gave  unawares  as  clear  a  testimony  to  the  priestly, 
as  Pilate  did  to  the  kingly  office  of  Christ. 

52.  But  that  he  might  gather  into  one — Church,  all  the  children  of  God  thai 
teere  scattered  abroad — Tiirough  all  ages  and  nations. 

55.  Many  went  up  to  purify  themselves — That  they  might  remove  all  hinder- 
ances  to  their  eating  the  passover. 

XII.  1.  Six  days  before  the  passover — Namely,  on  the  Sabbath  :  that  whicb 
Rras  called  by  the  Jews,  The  Great  Sabbath.  This  whole  week  was  an:!ientlj 
.armed  The  great  and  holy  week.     Jesus  came — From  Ephraim,  chap,  ix,  54. 

2.  It  seems  Martha  was  a  person  of  some  figure,  from  the  great  respect  which 
ffas  paid  to  her  and  her  sister,  in  visits  and  condolences  on  Lazarus's  death,  as 
well  ci3  fiom  the  costly  ointment  mentioned  in  tiie  next  verse.  And  probably  it 
was  at  their  house  our  Lord  and  his  disciples  lodged,  when  he  returned  from  Je- 
rusalem to  Bethany,  every  evening  of  the  last  week  of  his  life,  upon  which  he 
was  now  entered. 

3.  Then  Mary,  taking  a  pound  of  ointment — There  were  two  persons  who  poured 
ointment  on  Christ.  One  toward  the  beginning  of  his  ministry,  at  or  near  Nain, 
Luke  vii,  37,  &c.  The  other  six  days  before  his  last  passover,  at  B  thany ;  the 
account  of  whom  is  given  here,  as  well  as  by  St.  Matthew  and  Mark. 


^50  ST.  JOHN. 

6  the  poor  ?  This  he  said,  not  because  he  cared  fo   the  poor,  but  be 
cause  he  was  a  thief  and  had  the  purse,   and  bare  Avhat  was  pul 

7  therein.     Then  Jesus  said,  Let  her  alone ;  against  the  day  of  my 

8  burial  hath  she  kept  this.     Ye  have  the  .poor  always  with  you :  bill 
me  ye  have  not  always. 

9  Now  much  people  of  the  Jews  knew  that  he  was  there,  and  came 
not  only  for  the  sake  of  Jesus,  but  also  to  see  Lazarus,  whom  he 

10  had  raised   from  the  dead.     But  the  chief  priests  consulted,  ho\» 

1 1  to  kill  Lazarus  also.  Because  on  his  account,  many  of  th  >  Jews 
went  away,  and  believed  on  Jesus. 

12  *  The  next  day,  a  great  multitude  who  were  come  to  tho  feast, 

13  having  heard  that  Jesus  was  coming  to  Jerusalem,  j"  Took  branches, 
of  palm  trees,  and  went  out  to  meet  him,  and  cried,  Hosanna : 
blessed  in  the  name  of  the   Lord  is  he  that  cometh,  the  King  of 

14  Israel.     And  Jesus  having  found  a  young  ass,  rode  thereon,  as  it 

15  is  written,  |  Fear  not,  daughter  of  Sion ;  behold  thy  King  cometh, 

16  sitting  on  an  ass's  colt.  These  things  his  disciples  understood  not 
at  first :  but  when  Jesus  had  been  glorified,  then  they  remembered 
that  these  things  were  written  of  him,  and  that  they  had  done  these 

17  things  to  him.  And  the  multitude  who  were  with  him,  when  he 
called  Lazarus  out  of  the  tomb,  and  raised  him  from  the  dead,  bare 

18  witness.     For  this  cause  also  the  multitude  went  to  meet  him,  be- 

19  cause  they  heard  he  had  done  this  miracle.  The  Pharisees  there- 
fore said  to  each  other,  Perceive  ye  how  ye  prevail  nothing? 
Behold,  the  world  is  gone  after  him. 

20  Now  among  those  who  came  up  to  worship  at  the  feast,   there 

21  were  certain  Greeks.     These  came  to  Philip  of  Bethsaida  in  Gali 

7.  Against  the  day  of  my  burial — Which  now  draws  nigh. 

10.  The  chief  priests  consulted,  horo  to  kill  Lazarus  also — Here  is  the  plain 
reason  why  the  other  evangelists,  who  wrote  while  Lazarus  was  living,  did  not 
relate  his  story. 

12.  The  next  day — On  Sunday.  Who  were  come  to  the  feast — So  that  this 
multitude  consisted  chiefly  of  Galileans,  tot  men  of  Jerusalem. 

15.  Fear  not — For  his  meekness  forbids  fear,  as  well  as  the  end  of  his  coming. 

16.  These  things  his  disciples  understood  not  at  first — The  design  of  God's  pro. 
vidential  dispensations  is  seldom  understood  at  first.  We  ought  therefore  to 
believe,  though  we  understand  not,  and  to  give  ourselves  up  to  the  Divine  dis. 
posal.  The  great  work  of  faith  is,  to  embrace  those  things  which  we  know  not 
now,  but  shall  know  hereafter.    When  he  had  been  glorified — At  his  ascension. 

'  17.  When  he  called  Lazarus  out  of  the  tomb — How  admirably  does  the  apostle 
express,  as  well  the  greatness  of  the  miracle,  as  the  facility  with  which  it  was 
wrought !  The  easiness  of  the  Scripture  style  on  the  most  grand  occurrences,  is 
more  sublime  than  all  the  pomp  of  orators. 

13.  The  multitude  went  to  meet  him,  because  they  heard — From  those  who  had 
seen  the  miracle.  So  in  a  little  time  both  joined  together,  to  go  before  and  to 
follow  him. 

20.  Certain  Greeks — A  prelude  of  the  Gentile  Church.  That  these  were  air. 
cumcised  does  not  appear.  But  they  came  u,p  on  purpose  to  worship  the  God 
of  Israel. 

21.  These  came  to  Philip  of  Bethsaida  in  Galilee — Perhaps  thv>y  used  to  lodge 
there,  in  their  journey  to  Jerusalem.  Or  they  might  believe,  a  Galilean  would 
be  more  ready  to  serve  them  herein,  than  a  Jew.  Sir — They  spake  to  him,  h« 
to  one  they  were  little  acquainted  with.  We  would  see  Jesus — A  modest  requa't 
They  could  scarce  expect  that  he  would  now  have  time  to  talk  with  them. 

♦  Matt,  ix,  8  ;  Mark  xi,  8  ;  Luke  xix,  36.         +  Psalm  cxviii,  26.         J  Zech.  ix,  9 


CHAPTER  XII.  251 

22  lee,  and  asked  him,  saying,   Sir,  we  desire  to  see  Jesus.      Philip 

Cometh  and  telleth  Andrew  ;  and  again  Andrew  and  Philip  tell  Je- 

Z3  sus.     And  Jesus  answered  them,  saying.  The  hour  is  come,  that 

24  the  Son  of  man  should  be  glorified.  Verily,  verily  I  say  unto  you, 
Unless  a  grain  of  wheat  that  falleth  into  the  ground  die,  it  remain- 

25  eth  alone;  but  if  it  die,  it  hringeth  forth  much  fruit.  *He  that 
loveth  his  life  shall  lose  it:   and  he  that  hateth  his  life  in  this  w  )rld 

2c  shall  preserve  it  to  life  eternal.  If  any  man  serve  me,  let  him  fol- 
low me,  and  where  I  am,  there  shall  also  my  servant  be  :  if  any 
man  serve  me,  him  will  the  Father  honour. 

27  Now  is  my  soul  troubled.     And  what  shall  I  say  ?   Father,  save 

28  me  from  this  hour  ?  But  for  this  cause  I  came,  for  this  hour. 
Father,  glorify  thy  name.     Then  a  voice  came  from  heaven,  I  have 

29  both  glorified  it,  and  I  will  glorify  it  again.  The  multitude  who 
stood  and  heard  it,  said.  It  thundered  ;  others  said,  An  angel  spake 

30  to  him.     Jesus  answered  and  said,  This  voice  came   not  because 

31  of  me,  but  for  your  sakes.     Now  is  the  judgment  of  this  world  : 

32  now  shall  the  prince  of  this  world  be  cast  out.  And  I,  when  I  am 
lifted  up  from  the  earth,  will  draw  all  men  to  me.     (He  spake  this, 

13  signifying  what  death  he  should  die.)     The  multitude  answered 

23.  The  hour  is  come  that  the  Son  of  man  should  be  glorified — With  the  Fatlier 
and  in  the  sight  of  every  creature.     But  he  must  suffer  first. 

24.  Unless  a  grain  of  wheat  die — The  late  resurrection  of  Lazarus  gave  our 
Lord  a  natural  occasion  of  speaking  on  this  subject.  And  agreeable  to  his  infi. 
nite  knowledge,  he  singles  out,  from  among  so  many  thousands  of  seeds,  almost 
the  only  one  that  dies  in  the  earth  :  and  which  therefore  was  an  exceeding 
proper  similitude,  peculiarly  adapted  to  the  purpose  for  which  he  uses  it.  The 
Hke  is  not  to  be  found  in  any  other  grain,  except  millet,  and  the  large  bean. 

25.  He  that  loveth  his  life — More  than  the  will  of  God  ;  shall  lose  it  eternally 
and  he  that  hateth  his  life — In  comparison  of  the  will  of  God,  shall  preserve  it. 

26.  Let  him  follow  me — By  hating  his  life  :  and  where  I  am — In  heaven.  If 
any  man  serve  me — Thus,  him  will  the  Father  honour. 

27.  Now  is  my  soul  troubled — He  had  various  foretastes  of  his  passion.  And 
what  shall  I  say? — Not  what  shall  I  choose  ?  For  his  heart  was  fixed  in  choosing 
the  will  of  his  Father  :  but  he  laboured  for  utterance.  The  two  following  clauses. 
Save  me  from  this  hour — For  this  cause  I  came — Into  the  world  ;  for  the  sake 
o?  this  hour  (of  suffering)  seem  to  have  glanced  through  his  mind  in  one  moment. 
But  human  language  could  not  so  express  it. 

28.  Father,  glorify  thy  name — Whatever  I  suffer.  Now  the  trouble  was  over. 
/  have  glorified  it — By  thy  entrance  into  this  hour.  And  I  will  glorify  it — By 
thy  passing  through  it. 

29.  The  multitude  who  stood  and  heard — A  sound,  but  not  the  distinct  words 
In  the  most  glorious  revelations  there  may  remain  something  obscure,  to  exercise 
our  faith.  Said,  It  thundered — Thunder  did  frequently  attend  a  voice  from 
heaven.     Perhaps  it  did  so  now. 

31.  Now — This  moment.  And  from  this  moment  Christ  thirsted  more  Ihar. 
■3  'er,  till  his  baptism  was  accomplished.  Is  the  judgment  of  this  world — That  is, 
J.tw  is  the  judgment  given  concerning  it,  whose  it  shall  be.  Now  shall  the  prince 
y  this  world — Satan,  who  had  gained  possession  of  it  by  sin  and  death,  be  cast 
3Ut — That  is,  judged,  condemned,  cast  out  of  his  possession,  and  out  of  the  bounds 
of  Christ's  kingdom. 

32.  Lifted  up  from  the  earth — This  is  a  Hebraism  which  signifies  dying. 
Death  in  general  is  all  that  is  usually  imported.  But  our  Lord  made  use  of  this 
plirase,  rather  than  others  that  were  equivalent,  because  it  so  well  suited  the 
():irticular  manner  of  his  death.  I  will  draw  all  men — Gentiles  as  well  as  Jews 
^nd  those  who  follow  my  drawings,  Satan  shall  not  be  able  to  keep. 

•  Matt.  X.  W.) 


252  ST.  JOHN. 

34  him,  We  have  heard  *out  of  the  law,  that  the  Christ  abideth  fji 
ever :  and  how  sayest  thou.  The  Son  of  man  must  be  lifted  up  ; 

35  Who  is  this  Son  of  man  ?  Then  Jesus  said  to  them,  Yet  a  little 
while  is  the  light  with  you.  Walk  while  ye  have  the  light,  lest 
darkness  overtake  you ;  for  he  that  walketh  in  darkness,  knoweth 

36  not  whither  he  goeth.  While  ye  have  the  light,  believe  in  the 
light,  that  ye  may  become  children  of  light.  These  things  spake 
Jesus,  and  retiring  concealed  himself  from  them. 

37  But  though  he  had  done  so  many  miracles  before  them,  yet  ihey 

38  believed  not  on  him  ;  So  that  the  word  of  the  Prophet  Isaiah  was 
fulfilled,  which  he  said,  \  Lord,  who  hath  believed  our  report  ? 

39  And  to  whom  hath  the  arm  of  the  Lord  been  revealed  ?    Therefore 

40  they  could  not  believe,  according  to  what  Isaiah  said  again,  |  He 
hath  blinded  their  eyes,  and  hardened  their  heart,  that  they  might 
not  see  with  their  eyes,  and  understand  with  their  heart,  and  be 

41  converted,  that  I  might  heal  them.     These  things  said  Isaiah,  when 

42  he  saw  his  glory,  and  spake  of  him.  Nevertheless  many  even  of 
the  rulers  believed  on  him,  but  they  did  not  confess  him,  because 
of  the  Pharisees,  lest  they  should  be  put  out  of  the  synagogue. 

43  For  they  loved  the  praise  of  man  more  than  the  praise  of  God. 

44  Jesus  said  with  a  loud  voice.  He  that  believeth  on  me,  believeth 

45  not  on  me,  but  on  him  that  sent  me.     And  he  that  seeth  me,  seeth 

46  him  that  sent  me.     I  am  come  a  light  into  the  world,  that  whoso- 

47  ever  believeth  on  me,  may  not  continue  in  darkness.  If  any  man 
hear  my  words,  and   believe  not,  I  judge  him  not ;  for  I  am  not 

48  come  to  judge  the  world,  but  to  save  the  world.  He  that  rejecteth 
me,  and  receiveth  not  my  words,  hath  one  lliat  judgeth  him  ;  the 
word  which  I  have  spoken,  that  shall  judge  him  at  the  last  day. 

49  For  I  have  not  spoken  of  myself,  but  the  Father  wh )  sent  me,  he 

34.  How  sayest  thou,  The  Son  of  man  must  he  lifted  up  7 — How  can  these  things 
be  reconciled  ?  Very  easily.  He  first  dies,  and  then  abideth  for  ever.  Who  i» 
this  Son  of  man  ? — Is  he  the  Christ  ? 

35.  Then  Jesus  said  to  them — Not  answering  them  directly,  but  exhorting  them 
to  improve  what  they  had  heard  already.      The  light — I  and  my  doctrine. 

36.  The  children  of  light — The  children  of  God,  wise,  holy,  happy. 

37.  Though  he  had  done  so  many  miracles  before  them — So  that  they  could  not 
but  see  them. 

38.  The  arm  of  the  Lord — The  power  of  God  manifested  by  Christ,  in  his 
preaching,  miracles,  and  work  of  redemption. 

39.  Therefore  now  they  could  not  believe — That  is,  by  the  just  judgment  of 
God,  for  their  obstinacy  and  wilful  resistance  of  the  truth,  they  were  at  length 
so  left  to  the  hardness  of  their  hearts,  that  neither  the  miracles  nor  doctrines  of 
cur  Lord  could  make  any  impression  upon  them. 

41.  When  he  saw  his  glory — Christ's,  Isa.  vi,  1,  &c.  And  it  is  there  expiesslj 
•aid  to  be  the  glory  of  the  Lord,  Jehovah,  the  Supreme  God. 

44.  Jesus  said  with  a  loud  voice — Tiiis  which  follows  to  the  end  of  the  chj  pier, 
is  with  St.  John  the  epilogue  of  our  Lord's  public  discourses,  and  a  kind  of  re 
capitulation  of  them.  Believeth  not  on  me — Not  on  me  alone,  but  also  on  him 
that  sent  me:  because  the  Father  hath  sent  the  Son,  and  because  he  and  the  Fa 
Iher  are  one. 

45.  And  he  that  seeth  me — By  the  eye  of  faith. 

47.  I  judge  him  not — Not  now:  for  I  am  not  come  to  judge  the  world.  Seei 
Christ  came  to  save  even  them  that  finally  perish  !  Even  these  are  a  part  of  thai 
world,  which  he  lived  and  died  to  save. 

*  Psa.  ex,  4.         t  Isaiah  liii,  1.         t  Isaiah  vi,  10;  Mati.  xm,  14  ;  Acts  xxviii.  2fi 


CHAPTER  XJII.  5853 

gave  me  commandment,  what  I  should  -say,  and  how   I  should 
50  speak.     And   I  know  that  his  commandment  is  life   everlasting; 

what  therefore  I  speak  to  you,  as  the  Father  hath  said  to  me,  so  I 

speak. 
XIII.     Now  before  the  feast  of  the  passover,  Jesus  knowing  his  hour 

was  come,  to  pass  out  of  this  world  to  the  Father,  having  loveo 

2  h.3  own  who  were  in  the  world,  he  loved  them  to  the  end.     And 
while  they  were  at  supper  (the  devil  having  now  put  it  into  the 

3  heart  of  Judas  Iscariot,  the  son  of  Simon,  to  betray  him)  Jesus 
knowing  the  Father  had  given  all  things  into  his  hands,  and  that  he 

4  was  come  forth  from  God,  and  going  to  God,  Riseth  from  supper, 
and  layeth  aside  his  garments,  and  taking  a  towel,  girdeth  himself. 

5  After  that,  he  poured  water  into  the  basin,  and  began  to  wash  the 
feet  of  the  disciples,  and  to  wipe  them,  with  the  towel  wherewith 

6  he  was  girded.     Then  cometh  he  to  Simon  Peter,  who  saith  to  him, 

7  Lord,  dost  thou  wash  my  feet  1     Jesus  answered  and  said  to  him, 

8  What  I  do,  thou  knowest  not  now ;  but  thou  shalt  know  hereafter. 
Peter  saith  to  him.  Thou  shalt  never  wash  my   feet.     Jesus  an- 

9  swered  him.  If  I  wash  thee  not,  thou  hast  no  part  with  me.     Simon 
Peter  saith  to  him.  Lord,  not  my  feet  only,  but  also  my  hands  and 

10  my  head.     Jesus  saith  to  him,  He  who  hath  been  bathed,  needeth 
only  to  wash  his  feet,  and  is  clean  all  over :  and  ye  are  clean ; 

1 1  but  not  all.     For  he  knew  who  would  betray  him :  therefore  he 
said.  Ye  are  not  all  clean. 

12  So  after  he  had  washed  their  feet,  and  taken  his  garments,  sit- 
ting down  again,  he  said  to  them.  Know  ye  what  I  have  done  to 

13  you  ?    Ye  call  me  Master  and  Lord  ;  and  ye  say  well ;  for  so  I  am. 

14  If  I  then,  your  Lord  and  Master,  have  washed  your  feet,  ye  ought 

50.  His  commandment — Kept,  is  life  everlasting — That  is  the  way  to  it,  and 
i  8  beginning  of  it. 

XIII.  1.  Before  the  feast — Namely,  on  Wednesday,  in  the  paschal  week.  Hav- 
.  ig  loved  his  own — His  apostles,  he  loved  them  to  the  end — Of  his  life. 

2.  Having  now — Probably  now  first. 

3.  Jesus  knowing — Though  conscious  of  his  own  greatness,  thus  humbled 
rimself. 

4.  Layeth  aside  his  garments — That  part  of  them  which  would  have  hindered 
u'm. 

5.  Into  the  basin — A  large  vessel  was  usually  placed  for  this  very  purpose, 
wLeruver  the  Jews  supped. 

7-  What  I  do  thou  knowest  not  now ;  but  thou  shalt  know  hereafter — We  do  not 
now  know  perfectly  any  of  his  works,  either  of  creation,  providence,  or  grace.  It 
is  eaougli  tha*  we  can  love  and  obey  now,  and  that  we  shall  know  hereafter. 

8.  If  I  wai>k  thee  not — If  thou  dost  not  submit  to  my  will,  thou  hast  no  pari 
with  me—Tnon  art  not  my  disciple.  In  a  more  general  sense  it  may  moan,  If  I 
Id  not  wash  thee  in  my  blood,  and  purify  thee  by  my  Spirit,  thou  canst  have  ut 
wmmunion  with  me,  nor  any  share  in  the  blessings  of  my  kingdom. 

9.  Jjord,  not  my  feet  only — How  fain  would  man  be  wiser  than  God!  Yet  thin 
*"%8  w  ell  meant,  though  ignorant  earnestness. 

10.  And  so  ye,  having  been  already  cleansed,  need  only  to  wash  your  feet — 
That  is,  to  walk  holy  and  undefiled. 

14.  Ye  ought  also  to  wash  one  another's  feet — And  why  did  they  not  ?  Why  do 
we  not  read  of  any  one  apostle  ever  washing  the  feet  of  any  other  ?  Beca'  so 
they  understood  the  Lord  better.  They  knew  he  never  designed  tha*  this  should 
be  literally  taken.  He  designed  to  teach  them  the  great  lesson  of  arunble  jOve, 
as  well  as  to  confer  inward  purity  upon  them.  And  hereby  he  tepches  us,  1.  In 
«very  possible  way  to  assist  each  other  in  attaining  that  r  arity  ;  2  To  wash  each 
17 


254  ST.  JOHN. 

15  also  to  wash  one  another's  feet.     For  I  have  given  you  an  exam 

16  pie,  that  ye  also  may  do  as  I  have  done  to  you.  Verily,  verily  1 
say  unto  you,  the  servant  is  not  greater  than  his  Lord,  neither  h« 

17  that  is  sent  greater  than  he  that  sent  him.      If  ye  know  these 

18  things,  happy  are  ye,  if  ye  do  them.  I  speak  not  of  you  all  :  1 
know  whom  I  have  chosen,  that  the  scripture  may  be  fulfilled,  *  He 

19  that  eateth  bread  with  me,  hath  lifted  up  his  heel  against  me.  Nov? 
I  tell  you  before  it  is  done,  that  when  it  is  done,  ye  may  belies « 

20  that  I  am  he.  f  Verily,  verily  I  say  unto  you,  he  that  recerveth 
whomsoever  I  send,  receiveth  me,  and  he  that  receiveth  me  re 
ceiveth  him  that  sent  me. 

21  Jesus  having  said  this,  was  troubled  in  spirit,  and  testified,  and 
said.  Verily,  verily  I  say  unto  you,  one  of  you  will  betray  me 

22  Then  the  disciples  looked  one  on  another  doubting  of  whom  he 

23  spake      Now  there  was  lying  m  the  bosom  of  Jesus  one  of  the 

24  disciples  whom  Jesus  loved.     Simon  Peter  therefore  beckoneJ  to 

25  him,  to  ask  who  it  was  of  whom  he  spake.     He  then,  leaning  on 

26  the  breast  of  Jesus,  saith  to  him,  Lord,  who  is  it  ?    Jesus  answered, 
It  is  he  to  whom  I  shall  give  the  sop  when   1  have  dipped   i 
And  having  dipped  the  sop,  he  giveth  it  to  Judas  Iscariot,  the  son 

27  of  Simon      And  after  the  sop,  then  Satan  entered  into  him.    Then 

28  said  Jesus  to  him.  What  thou  doest,  do  quickly.     Now  none  at  the 

29  table  knew  why  he  said  this  to  him.  But  some  thought,  as  Judas 
had  the  purse,  that  Jesus  had  said  to  him,  Buy  what  we  have  need  of 

30  against  the  feast,  or.  Give  something  to  the  poor.  He  then  having 
received  the  sop,  went  out  immediately.  And  it  was  night  when 
he  went  out. 

other's  feet,  by  performing  all  sorts  of  good  offices  to  each  other,  even  those  of 
the  lowest  kind,  when  opportunity  serves,  and  the  necessity  of  any  calls  for  them. 

16.  The  servant  is  not  greater  than  his  lord — Nor  tlierefore  ought  to  think  much 
of  either  doing  or  suffering  the  same  things. 

18.  /  speak  not  of  you  all — When  I  call  you  happy,  /  know  one  of  you  twelve 
whom  I  have  chosen,  will  betray  me  ;  whereby  that  scripture  will  be  fulfilled. 

20.  And  I  put  my  own  honour  upon  you,  my  ambassadors. 

21.  One  of  you — The  speaking  thus  indefinitely  at  first  was  profitable  to  tliem  all. 

23.  There  was  lying  in  the  bosom  of  Jesus — That  is,  sitting  next  to  him  at  table. 
This  phrase  only  expresses  the  then  customary  posture  at  meals,  where  the  guests 
all  leaned  sidewise  on  couches.  And  each  was  said  to  lie  in  the  bosom  of  him 
who  was  placed  next  above  him.  One  of  the  disciples  whom  Jesus  loved — St.  John 
avoids  with  great  care  the  expressly  naming  himself.  Pej-haps  our  Lord  now 
gave  him  the  first  proof  of  his  peculiar  love,  by  disclosing  this  secret  to  him. 

24.  Simon  Peter — Behind  Jesus,  who  lay  between  them. 

25.  Leaning  down,  and  so  asking  him  privately. 

26.  Jesus  answered — In  his  ear.  So  careful  was  he  not  to  offend  (if  it  1  ad  been 
possible)  even  Judas  himself.  The  sop — Which  he  took  up  while  he  was  speak 
ing.  He  giveth  it  to  Judas — And  probably  the  other  disciples  thought  Judas  pe. 
culiarly  happy!  But  when  even  this  instance  of  our  Lord's  tenderness  could  not 
move  him,  then  Satan  took  full  possession. 

97.  What  thou  doest,  do  quickly — This  is  not  a  permission,  much  less  a  command. 
It  is  only  as  if  he  had  said,  If  thou  art  determined  to  do  it,  why  dost  thou  delay? 
Herebv  showing  Judas,  that  he  could  not  be  hid,  and  expressing  his  own  readi- 
ness  to  suffer. 

28.  None  knew  why  he  said  this — Save  John  and  Judas. 

30.  He  went  out — To  the  chief  priests.  But  he  returned  afterward,  and  was  with 
tbein  when  they  ate  the  passover.  Matt,  x.wi,  20,  though  not  at  the  Lord's  Suoper 
♦  Psahn  xli,  9.  t  Mall.  x.  4i 


CHAPTER  XIV.  25D 

31  Jesus  saith,  Now  is  the  Son  of  man  glorified,  and  (Jod  is  glori- 

32  fed  by  him.     If  God  be  glorified  by  him,  God  will  also  glorify  him 
2Z  with  himself,  and  will  shortly  glorify  him.     Beloved  children,  yet 

a  little  while  I  am  with  you  :  ye  shall  seek  me,  and  as  I  said  to  the 

14  Jews,  *  Whither  I  go  ye  cannot  come,  so  now  I  say  to  you.   A  new 

commandment  I  give  you,  that  ye   love  one  another :   as   I  have 

35  loved  you,  that  ye  also  love  one  another.     By  this  shall  aU  men 

36  know  that  ye  are  my  disciples,  if  ye  have  love  one  to  another.  Si- 
mon Peter  said  to  him.  Lord,  whither  goest  thou  ?  Jesus  answered 
him,  Whither  I  go,  thou  canst  not  follow  me  now :  but  thou  wilt 

37  follow  me  hereafter.     Peter  saith  to  him,  Lord,  why  cannot  1  fol- 

38  low  thee  now  1  I  will  lay  down  my  life  for  thy  sake.  Jesu6  answer- 
ed him.  Wilt  thou  lay  down  thy  life  for  my  sake  1  Verily,  verily  1 
say  unto  thee,  the  cock  shall  not  have  crowed,  till  thou  hast  denied 
me  thrice. 

XIV.        Let    not    your    heart    be    troubled :    believe    in    God :    be- 

2  lieve  also   in  me.      In  my  Father's  house  are   many  mansions ; 
if  not,  I  would   have  told   you.      I    go   to   prepare    a    place    for 

3  you.     And  if  I  go  and  prepare  a  place  for  you,  I  will  come  again 
and  receive  you  to  myself,   that   where  I  am,  ye  may  be  also. 

4  And  whither  I  go  ye  know,  and  the  way  ye  know.     Thomas  saith 

5  to  him,  Lord,  we  know  not  whither  thou  goest,  and  how  can  we 

6  know  the  way  ?     Jesus  saith,  1  am  the  way,  and  the  truth,  and  the 

7  life ;  no  man  cometh  to  the  Fatlier  but  by  me.     If  ye   had  known 

3L  Jems  saith — Mamely,  the  next  day;  on  Tharsday,  in  the  morning.  Here 
tlie  scene,  as  it  were,  is  opened,  for  the  discourse  which  is  continued  in  the  fol- 
lowing  chapters.  Now — While  I  speak  this,  the  Son  of  man  is  glorified — Being 
fully  entered  into  his  glorious  work  of  redemption.  This  evidently  relates  to  the 
glory  which  belongs  to  his  suffering  in  so  holy  and  victorious  a  manner. 

33.  Ye  cannot  come — Not  yet ;  being  not  yet  ripe  for  it. 

34.  A  new  commandment — Not  new  in  itself;  but  new  in  the  school  of  Christ: 
for  he  had  never  before  taught  it  them  expressly.  Likewise  new,  as  to  the  degree 
of  it,  as  I  have  loved  you. 

36.  P^er  saith.  Lord,  id  hither  goest  thou  ? — St.  Peter  seems  to  have  thought, 
that  Christ,  being  rejected  by  the  Jews,  would  go  to  some  other  part  of  the  eartli 
to  erect  his  throne,  where  he  might  reign  without  disturbance,  according  to  the 
gross  notions  he  had  of  Christ's  kingdom.  Thou  canst  not  follow  me  now — But 
Peter  would  not  believe  him.  And  he  did  follow  him,  chap,  xviii,  15.  But  it 
was  afar  off.     And  not  without  great  loss. 

38.  The  cock  shall  not  have  crowed — That  is,  cock  crowing  shall  not  be  over, 
till  thou  hast  denied  me  thrice — His  three-fold  denial  was  thrice  foretold ;  first,  at 
the  time  mentioned  here  ;  secondly,  at  that  mentioned  by  St.  Luke ;  lastly,  at 
that  recorded  by  St.  Matthew  and  Mark. 

XIV.  \.  Let  not  your  heart  be  troubled — At  my  departure.  Believe — This  is  the 
i\im  of  all  his  discourse,  which  is  urged  till  they  did  believe,  chap,  xvi,  30.  And 
then  our  Lord  prays  and  departs. 

2  In  my  Fciher's  house  are  many  mansions — Enough  to  receive  both  the  holy 
ingols,  and  your  predecessors  in  the  faith,  and  all  that  now  believe,  and  a  great 
multitude,  which  no  man  can  number. 

4.  The  way — Of  faith,  holiness,  sufferings. 

5.  Thomas  saith — Taking  him  in  a  g^ross  sense. 

6.  To  the  question  concerning  the  way,  he  answers,  /  am  the  way.  To  the 
question  concerning  knowledge,  he  answers,  /  am  the  truth.  To  the  question 
whither,  /  am  the  life.  The  first  is  treated  of  in  this  verse;  the  second,  ver 
7-1 ; ;  the  third,  ver.  18,  &c. 

*  Chau.  rii  34. 


Zd6  ST.  JOHN 

me,  ye  would  have  known  my  Father  also :  from  henceforth  ye 

8  have  known  him,  and  have  seen  him.     Philip  saith  to  him,  Lord 

9  show  us  the  Father,  and  it  sufficeth  us.  Jesus  saith  to  him, 
Have  I  been  so  long  with  you,  and  hast  thou  not  known  me, 
Philip  ?     He  that  hath  seen  me,  hath  seen  the  Father ;  and  how 

(0  sayest  thou,  Show  us  the  Father?  Believest  thou  not  thai  I  aw 
in  the  Father,  and  the  Father  in  me  ?  The  words  that  I  sjieaV 
to  you,  I  speak  not  of  myself;  and  the  Father  that  dvvelleth  in  me 

11  he  doth  the  works  Believe  me,  because  I  am  in  the  Father,  and 
the  Father  in  me  ;  but  if  not,  believe  me  for  the  sake  of  the  wtrks. 

12  Verily,  verily  I  say  unto  you,  He  that  belie veth  on  me,  the  works 
which  1  do  shall  he  do  also ;  and  greater  than  these  shall  he  do, 

13  because  I  go  to  my  Father.  And  whatsoever  ye  shall  ask  in  my 
name,  I  will  do  it,  that  the  Father  may  be  glorified  through  the  Son. 

14  If  ye  shall  ask  any  thing  in  my  name,  I  will  do  it. 

15  If  ye  love  me,  keep  my  commandments.     And  I  will  ask  the 

16  Father,  and  he  will  give  you  another  Comforter,  to  remain  with 
you  for  ever,  even  the   Spirit  of  truth,  whom  the   world   cannot 

17  receive,  because  it  seeth  him  not,  neither  knoweth  him.     But  ye 

18  know   him,   for  he  remaineth  with  you,  and  shall  be  in  you.     1 

19  will  not  leave  you  orphans  :  I  come  to  you.  Yet  a  little  while, 
and  the  world  seeth  me  no  more  :  but  ye  see  me :  because  I  live, 

20  ye  shall  live  also.     At  that  day  ye  shall  know  that  I  air  in  my 

21  Father,  and  you  in  me,  and  I  in  you.     He  that  hath  my  conunand- 

7.  Yt  have  known — Ye  have  begun  to  know  him. 

10.  /  arn  in  the  Father — The  words  that  I  speak,  &,c. — That  is,  I  am  one  with 
tlje  Fatlier,  in  essence,  in  speaking,  and  in  acting. 

11.  Believe  me — On  my  own  word,  because  I  am  God.  The  works — This 
respects  not  merely  the  miracles  themselves,  but  his  sovereign,  Godlike  way  of 
performing  them. 

12.  Greater  works  than  these  shall  he  do — So  one  apostle  wrought  miracles 
mijrely  by  his  shadow,  Acts  v,  15 ;  anotlier  by  handkerchiefs  carried  from  hia 
body.  Acts  xix,  12 ;  and  all  spake  with  various  tongues.  But  the  converting  one 
sinner  is  a  greater  work  than  all  these.  Because  I  go  to  my  Father — To  send 
you  the  Holy  Ghost. 

15.  If  ye  love  me,  keep  my  commandTnenta — Immediately  after  faith  he  exhorts 
to  love  and  good  works. 

16.  And  I  will  ask  the  Father — The  21st  verse  shows  the  connection  between 
this  and  tiie  preceding  verses.  And  he  will  give  you  another  Comforter — The 
Greek  word  signifies  also  an  advocate,  instructor,  or  encourager.  Another — For 
Christ  himself  was  one.  To  remain  with  you  for  ever — With  you,  and  your  fol. 
lowers  in  faith,  to  the  end  of  the  world. 

17.  TTie  Spirit  of  truth — Who  has,  reveals,  testifies,  and  defends  the  truth  as  it 
is  in  Jesus.  Who7n  the  world — All  who  do  not  love  or  fear  God,  cannot  receive, 
because  it  seeth  him  not — Having  no  spiritual  senses,  no  internal  eye  to  disceri 
him ;  nor  consequently  knoweth  him.  He  shall  be  in  you — As  a  constant  guest. 
Your  bodies  and  souls  shall  be  temples  of  the  Holy  Ghost  dwelling  in  you. 

18.  /  aill  not  leave  you  orphans — A  word  that  is  elegantly  applied  to  those  who 
hiive  lost  any  dear  friend.  I  come  to  you — What  was  certainly  and  speedily  to  be, 
nur  Lord  speaks  of  as  if  it  were  already. 

19.  But  ye  see  me — That  is,  ye  shall  certainly  see  me.  Because  I  live,  ye  shall 
live  also — Because  I  am  the  living  One  in  my  Divine  nature,  and  shall  rise  again 
in  my  human  nature,  and  live  for  ever  in  heaven  :  therefore  ye  shall  live  the  Ufa 
of  fiith  and  love  on  earth,  and  hereafter  the  life  of  glory. 

20.  At  that  day — When  ye  see  me  after  my  resurrection ;  but  more  eminently 
at  the  day  of  pentecost. 


CHAPTER  XIV  257 

ments.  and  keepeth  them,  he  it  is  that  loveth  me :  ap.d  he  that 
lovetti  me,  shall  be  loved  by  my  Father,  and  I  will  lovd  him,  anc' 
will  manifest  myself  to  him. 

22  Judas  (not  Iscariot)  saith  to  him.  Lord,  how  is  it  that  thou  art 

23  about  to  manifest  thyself  to  us,  and  not  to  the  world?  Jesus  an- 
swered and  said  to  him.  If  any  man  love  me,  he  will  keep  my 
words ;  and  my  Father  will  love  him,  and  we  will  come  to  him,  and 

?4  h.ake  nur  abode  with  him.  He  that  loveth  me  not,  keepeth  not  m] 
words ;  and  the  word  which  ye  hear  is  not  mine,  but  the  Father's 
who  sent  me 

85       These  things  have  I  spoken  to  you,  while  I  remained  with  you. 

26  But  the  Comforter,  the  Holy  Ghost,  whom  the  Father  will  send 
in  fiiy  name,  he  will  teach  you  all  things,  and  will  bring  all  things 

27  to  your  remembrance,  whatsoever  I  have  said  to  you.  Peace  1 
will  leave  with  you;  my  peace  I  will  give  unto  you;  not  as  the 
world   giveth,  give  I  unto  you.     Let  not  your  heart  be  troubled, 

28  neither  let  it  be  afraid.  Ye  heard  me  say  to  you,  I  go,  and  come 
again  to  you.     If  ye  loved  me,  ye  would  have  rejoiced,  because  I 

29  go  to  the  Father ;  for  the  Father  is  greater  than  I.  And  now 
I  have  told  you,  before  it  cometh  to  pass,  that  when  it  is  come  to 

30  pass  ye  may  believe.  Hereafter  I  shall  not  talk  much  with  you ; 
for  the  prince  of  this  world  is  coming ;  but  he  hath  nothing  in  me  : 

31  But  that  the  world  may  know  that  I  love  the  Father,  and  as  the 
Father  commanded  me,  so  I  do.     Arise,  and  let  us  go  hence. 

21  He  that  hath  my  commandments — Written  in  his  heart.  /  will  manifest 
myself  to  him — More  abundantly. 

:23.  Jesus  answered — Because  ye  love  and  obey  me,  and  they  do  not,  therefore 
1  will  reveal  myself  to  you,  and  not  to  them.  My  Father  will  love  him — The 
more  any  man  loves  and  obeys,  the  more  God  will  love  him.  And  we  will  come 
to  him,  and  rnake  our  abode  with  him — Which  implies  such  a  large  manifestation 
of  the  Divine  presence  and  love,  that  the  former  in  justification  is  as  nothing  in 
comparison  of  it. 

26.  In  my  name — For  ray  sake,  in  my  room,  and  as  my  agent.  He  will  teacA 
you  all  things — Necessary  for  you  to  know.  Here  is  a  clear  promise  to  the  apos- 
tles, and  their  successors  in  the  faith,  that  the  Holy  Ghost  will  teach  them  all  that 
truth  which  is  needful  for  their  salvation. 

27.  Peace  I  leave  with  you — Peace  in  general ;  peace  with  God  and  with  your 
own  consciences.  My  peace — In  particular;  that  peace  which  I  enjoy,  and 
which  I  create,  I  give — At  this  instant.  Not  as  the  world  giveth — Unsatisfying, 
unsettled,  transient ;  but  filling  the  soul  with  constant,  even  tranquillity.  Lord, 
evermore  give  us  this  peace  !  How  serenely  may  we  pass  through  the  most  tur- 
bulent scenes  of  life,  when  all  is  quiet  and  harmonious  within  !  Thou  hast  made 
peace  through  the  blood  of  thy  cross.  May  we  give  all  diligence  to  preserve  the 
ineslimabln  gift  inviolate,  till  it  issue  in  everlasting  peace  I 

28.  God  the  Father  is  greater  than  I — As  he  was  man.  As  God,  neither  v 
p,  eater  nor  less  than  the  other. 

23.  /  have  told  you — Of  my  going  and  return. 

30.  The  prince  of  this  world  is  coming — To  make  his  grand  assault.  But  he 
hith  nothing  in  me — No  right,  no  claim,  or  power.  There  is  no  guilt  in  me,  to 
give  him  power  over  me;  no  corruption  to  take  part  with  his  temptation. 

31.  But  I  suffer  him  thus  to  assault  me,  1.  Because  it  is  the  Father's  commiB 
sion  to  me,  chap,  x,  18.  2.  To  convince  the  world  of  my  love  to  the  Father,  in 
being  obedient  unto  death,  Phil,  ii,  8.  Arise,  let  us  go  hence — Into  the  city,  to 
the  pasBOver.  All  that  has  been  related  from  chap,  xii,  31,  was  done  and  said  on 
Thursday,  without  the  city.  But  what  follows  in  the  fifteenth,  sixteenth,  and 
seventeenth  chapters,  was  said  in  the  city,  on  the  very  evening  of  the  passover 
|ust  before  He  went  over  the  brook  Kedron. 


258  ST    JOHN 

XV       I  am  the  true  vine,  and  my  Father  is  the  husbandman.     Ever) 

2  branch  in  me  that  beare  ih   not  fruit,  he  taketh  away ;  and  ever) 
one  tliat  beareth  fruit,  be  purifieth  it,  that  it  may  bear  more  fruit 

3  Now  ye  are  clean  through  the  word  which  I  have  spoken  to  you 

4  Abide  in  me,  and  I  in  you.     As  the  branch  cannot  bear  fruit  of 
itself,  unless  it  abide  in  the  vine,  so  neither  can  ye,  unless  yi 

t  abide  in  me.    I  am  the  vine,  ye  are  the  branches.    He  that  abidetl 
in  me,  and  I  in  him,  he  beareth  much  fruit ;  but  separate  from  m4 

6  ye  can  do  nothing.    If  any  one  abide  not  in  me,  he  is  cast  out  as  a 
branch,  and  is  withered  :   and  they  gather  and   cast  them  into  th< 

7  fire,  and  they  are  burned.     If  ye  abide  in  me,  and  my  words  abide 
in  you,  ye  shall  ask  whatsoever  ye  will,  and  it  shall  be  done  for 

8  you.     Hereby  is  my  Father  glorified,  that  ye  bear  much  fruit :  so 

9  shall  ye  be  my  disciples.     As  the  Father  hath  loved  me,  so  have  1 

10  also  loved  you.     Abide  ye  in  my  love.     If  ye  keep  my  command- 
ments, ye  shall  abide  in  my  love,  even  as  I  have  kept  my  Father's 

11  commandments,   and   abide    in   his   love.     I  have   spoken   these 
things  to  you,  that  my  joy  might  remain  in  you,  and  your  joy 

12  might  be  full.     This  is  my  commandment,  That  ye  love  one  an- 

13  other,  as  I  have  loved  you.     No  one  hath  greater  love  than  this, 

14  that  a  man  lay  down  his  life  for  his  friends.     Ye  are  my  friends. 

15  if  ye  do  whatsoever  I  command  you.     I  no  longer  call  you  ser- 
vants, for  the  servant  knoweth  not  what  his  lord  doth :  but  I  have 

XV.  1.  /  am  the  true  vine — So  the  true  bread,  chap,  vi,  32;  that  is,  the  most 
excellent. 

2.  Every  one  that  beareth  fruit,  he  purifieth — by  obeying  the  truth,  1  Pet.  i,  22; 
and  \)y  inward  or  outward  sufferings,  Heb.  xii,  10,  11.  So  purity  and  fruitfiilnesfl 
help  each  other.  That  it  may  bear  more  fruit — For  this  is  one  of  the  noblest 
rewards  God  can  bestow  on  former  acts  of  obedience,  to  make  us  yet  more  holy, 
and  fit  for  farther  and  more  eminent  service. 

3.  Ye  are  clean — All  of  you,  to  whom  I  now  speak,  are  purged  from  the  guilt 
and  power  of  sin  ;  by  the  word — Which,  applied  by  the  Spirit,  is  the  grand  instru- 
ment of  purifying  the  soul. 

4.  Abide  in  me — Ye  who  are  now  pure  by  living  faith,  producing  all  holiness; 
by  which  alone  ye  can  be  in  me. 

5.  /  am  the  vine,  ye  are  the  branches — Our  Lord  in  this  whole  passage  speaks 
of  no  branches  but  such  as  are,  or  at  least  were  once,  united  to  him  by  living  faith. 

6.  If  any  one  abide  not  in  me — By  living  faith;  not  by  Church  communion 
only.  He  may  thus  abide  in  Christ,  and  be  withered  all  the  time,  and  cast  into 
the  fire  at  last.  He  is  cast  out — Of  the  vineyard,  the  invisible  Church.  Therefore 
he  was  in  it  once. 

7.  If  ye  abide  in  me,  ye  shall  ask — Prayers  themselves  are  a  fruit  of  faith,  and 
th3j'  pT^d'^ce  more  fruit. 

8.  So  ai^l  ye  be  my  disciples — Worthy  of  the  name.  To  be  a  disciple  of  Christ 
is  both  the  foundation  and  height  of  Christianity 

9.  Abide  ye  in  my  love — Keep  your  place  in  my  affection.  See  that  ye  do  not 
forfeit  that  invaluable  blessing.  How  needless  a  caution,  if  it  were  impoeslble 
for  them  not  to  abide  therein  ? 

10.  If  ye  keep  my  commandments,  ye  shall  abide  in  my  love — On  these  terms, 
and  no  other,  ye  shall  remain  the  objects  of  my  special  affection. 

11.  That  my  joy  might  remain  in  you — The  same  joy  which  I  feel  in  loving  the 
Falher,  and  keeping  his  commandments. 

12.  Your  joy  will  be  full,  if  ye  so  love  one  another. 

13.  Greater  love — To  his  friends.     He  here  speaks  of  them  only. 

14.  Ye  are  my  friends,  if  ye  do  whatsoever  I  command  you — On  this  condition. 
not  otherwise.  A  thunderbolt  for  Antinomianism  !  Who  then  dares  assert  thai 
God's  love  does  not  at  all  depend  on  man's  works  ■? 


CHAPTER  XVI.  259 

called   you  friends  :    for  all  tnings  that  I  have  heard  from  my 

if  Father,  I  have  made  knovvti  to  you.     Ye  have  not  chosen  me,  but 

I  have  chosen  you,  and  appointed  you  that  ye  may  go  and  bear 

fruit,  and  that  your  fruit  may  remain;  that  whatsoever  ye  shall  ask 

17  of  the  Father  in  my  name,  he  may  give  it  you.  This  I  command 
you,  That  ye  love  one  another. 

18  If  the  world  hate  you,  ye  know  it  hated  me  before  it  hated  you. 

19  If  ye  were  of  the  world,  the  world  would  love  its  own ;  but  because 
ye  are  not  of  the  world,  but  I  have  chosen  you  out  of  the  world, 

tO  therefore  the  world  hateth  you.  Remember  the  word  that  I  said 
to  you,  *  The  servant  is  not  greater  than  his  lord.  If  they  have 
persecuted  me,  they  will  also  persecute  you  :   if  they  have  kept  my 

21  saying,  they  will  keep  yours  also.  But  all  these  things  will  they 
do  to  you,  fo    my  name's  sake,  because  they  know  not  him  that  sent 

22  me.    If  I  hau  not  come  and  spoken  to  them,  they  had  not  had  sin  , 

23  but  now  they  have  no  excuse  for  their  sin.     He  that  hateth  me, 

24  hateth  my  Father  also.  If  I  had  not  done  among  them  the  works 
which  no  other  did,  they  had  not  had  sin  :  but  now  have  they  seen 

25  them,  and  yet  hated  both  me  and  my  Father.  So  that  the  word 
whicii  is  written  in  their  law  is  fulfilled,  f  They  hated  me  without 

26  a  cause.  But  when  the  Comforter  is  come,  whom  I  will  send  to 
you  from  the  Father,  the  Spirit  of  truth,  who  proceedeth  from  the 

27  Father,  he  shall  testify  of  me.  Ye  also  shall  testify,  because  ye 
have  been  with  me  from  the  beginning. 

XVI.     I  have  told  you  these  things,  that  ye  may  not  be  offended. 
2  They  will  put  you  out  of  the  synagogues  ;  yea,  the  time  cometh, 

15.  All  things — Which  might  be  of  service  to  you. 

16.  Ye — My  apostles,  have  not  chosen  me,  but  I  have  chosen  you — As  clearly 
appears  from  the  sacred  history :  and  appointed  you,  that  ye  may  go  and  bear 
fruit — I  have  chosen  and  appointed  you  for  this  end,  that  ye  may  go  and  con- 
vert  sinners :  and  that  your  fruit  may  remain — That  the  fruit  of  your  labours 
may  remain  to  the  end  of  the  world;  yea,  to  eternity;  that  whatsoever  ye  shall 
ask — The  consequence  of  your  going  and  bearing  fruit  will  be,  that  all  your 
prayers  will  be  heard. 

ly.  Because  ye  are  not  of  the  world,  therefore  the  world  hateth  you — Because 
your  maxims,  tempers,  actions,  are  quite  opposite  to  theirs.  For  the  very  same 
reason  muat  the  world  in  all  ages  hate  those  who  are  not  of  the  world. 

21.  All  these  things  will  they  do  to  you,  because  they  know  not  him  that  sent 
me — And  in  all  ages  and  nations  they  who  know  not  God  will,  for  this  cause, 
hate  and  persecute  i^ose  tliat  do. 

22.  They  had  not  uad  sin — Not  in  this  respect. 

23.  He  that  hateth  me — As  every  unbeliever  doth.  For  as  the  love  of  God  is 
inseparable  from  faitli,  so  is  the  hatred  of  God  from  unbelief. 

26.  When  the  Comforter  is  come,  whom  I  will  send  from  the  Father,  the  Spirit 
»/"  truth,  who  proceedeth  from  the  Father,  he  shall  testify  of  me — The  Spirit's 
seining,  and  being  sent  by  our  Lord  from  the  Father,  to  testify  of  hun,  are  per- 
«onal  characters,  and  plainly  distinguish  him  from  the  Father  and  the  Son ;  and 
kic  t''tle  as  the  Spirit  of  truth,  together  with  his  proceeding  from  thi-  Father,  can 
Tigree  to  none  but  a  Divine  person.  And  that  he  proceeds  from  the  Son,  as  well 
is  from  the  Father,  may  be  fairly  argued  from  his  being  called  the  Spirit  of  Christ, 
1  Pet.  i,  11  ;  and  from  his  being  here  said  to  be  sent  by  Christ  from  the  Father,  as 
well  as  sent  by  the  Father  in  his  name. 

XVI.  2.  The  time  cometh,  that  whosoever  killeth  you  will  think  he  doth  God 
ten»»ce-— But,  blessed  be  God,  the  time  is  so  far  past,  that  those  who  bear  the  name 

*  Chap,  xiii,  16;  Matt,  x,  24,  Luke  vi.  40  t  Psa  Ixix.  4. 


260  ST.  JOHN. 

3  that  whosoever  killeth  you  will  think  he  doth  God  service.    Thes- 
things  will  they  do,  because  they  have  not  known  the  Father  no» 

4  me.     But  I  have  told  you  these  things,  that  when  the  time  shall 
come,  ye  may  remember  I  told  you  them.     I  did  not  tell  you  these 

5  things  at  the  beginning,  because  I  was  with  you.     But  now  I  go 
to  him  that  sent  me,  and  none  of  you  asketh  me.  Whither  goest 

6  thou  ?    But  because  I  have  told  you  these  things,  sorrow  hath  PJleil 

7  your  heart.     But  I  tell  you  the  truth ;  it  is  expedient  for  you  iha 
I  go :  for  if  I  go  not,  the  Comforter  will  not  come  to  you ;  but  if  1 

6  depart,  I  will  send  him  to  you.     And  he  coming  will  convince  lh3 
S  world  of  sin,  and  of  righteousness,  and  of  judgment :  Of  sin,  be- 

10  cause  they  believe  not  on  me  :  Of  righteousness,  because  I  go  to 

1 1  my  Father,  and  ye  see  me  no  more :  Of  judgment,  because  the 
prince  of  this  world  is  judged. 

12  I  have  yet  many  things  to  say  to  you  .  but  ye  cannot  bear  them 

13  now.  But  when  he,  the  Spirit  of  truth,  is  come,  he  will  guide  you 
into  all  the  truth;  for  he  will  not  speak  of  himself:  but  whatso- 
ever he  shall  hear,  he  will  speak ;  and  he  will  show  you  the  things 

14  which  are  to  come.  He  will  glorify  me ;  for  he  will  take  of  mine, 
]  5  and  show  it  you.  All  things  that  the  Father  hath  are  mine :  there- 
16  fore  I  said.  He  will  take  of  mine,  and  show  it  you.     A  little  while 

of  Christ  do  not  now  generally  suppose  they  do  him  service  by  killing  each  other 
for  a  difference  in  opinion  or  mode  of  worship. 

3.  They  have  not  known  the  Father  nor  me — This  is  the  true  root  of  persecution 
in  all  its  forms. 

4.  /  did  not.  tell  you  these  things  at  the  beginning,  because  I  was  with  you — 
To  bear  the  chief  shock  in  my  own  person,  and  to  screen  you  from  it. 

5.  None  of  you  asketh  me — Now  when  it  is  most  seasonable.  Peter  did  ask 
this  before,  chap,  xiii,  36. 

7.  It  is  expedient  for  you — In  respect  of  the  Comforter,  ver.  7,  &c,  and  of  me, 
ver.  16,  &c,  and  of  the  Father,  ver.  23,  &c. 

8.  He — Observe  his  twofold  office ;  toward  the  world,  ver.  8,  &c ;  toward  be. 
lievers,  ver.  12,  &c :  will  convince — All  of  the  world — Who  do  not  obstinately 
resist,  by  your  preaching  and  miracles,  of  sin,  and  of  righteousness,  and  ofjudg. 
ment — He  who  is  convinced  of  sin  either  accepts  the  righteousness  of  Christ,  or 
is  judged  with  Satan.  An  abundant  accomplishment  of  this  we  find  in  the  Acta 
of  the  Apostles. 

9.  Of  sin — Particularly  of  unbelief,  which  is  the  confluence  of  all  sins,  and 
binds  them  all  down  upon  us. 

10.  Of  righteousness,  because  I  go  to  my  Father — Which  the  Spirit  will 
testify,  though  ye  do  not  then  see  me.  But  I  could  not  go  to  him  if  I  were 
not  righteous. 

11.  The  prince  of  this  world  is  judged — And  in  consequence  thereof  dethroned, 
deprived  of  the  power  he  had  so  long  usurped  over  men.  Yet  those  who  reject 
the  deliverance  offered  them  will  remain  slaves  of  Satan  still. 

12  /  have  yet  many  things  to  say — Concerning  my  passion,  death,  resurrec 
tion,  and  the  consequences  of  it.  Tliese  things  we  have,  not  in  uncertain  tradi 
tion,n,  but  in  tlie  Acts,  the  Epistles,  and  the  Revelation.  But  ye  cannot  bear  then. 
now — Both  because  of  your  littleness  of  faith,  and  your  immoderate  sorrow. 

13.  When  he  is  come — It  is  universally  allowed  that  the  Fatlier,  Son,  and  Holj 
(rhost  dwell  in  all  believers.  And  the  internal  agency  of  the  Holy  Ghost  is  gene- 
rally admitted.  That  of  the  Father  and  the  Son,  as  represented  in  this  Gospel, 
deserves  our  deepest  consideration. 

15.  All  things  that  the  Father  hath  are  mine — Could  any  creature  say  this? 

16.  A  little  while  and  ye  shall  not  see  me — When  I  am  buried :  and  again,  a 
little  while,  and  ye  shall  gee  me — When  I  am  risen  :  because  I  go  to  my  Father-  ■ 
I  die  and  rise  again,  in  order  to  ascend  to  my  Father. 


CHAPTER  XVI.  26i 

and  ye  shall  not  see  me  ;  and  again,  a  little  while  and  ye  shall  see 

?  me,  because  I  go  to  the  Father.     Then  some  of  his  disciples  said 

to  each  other.  What  is  this   that  he  saith  to  us  ?     A  little  while 

and  ye  shall  not  see  me  ;  and  again,  a  little  while  and  ye  shall  sef 

18  me-  And,  Because  I  go  to  the  Father?  Thoy  said  therefore, 
What  is  this  that  he  saith,  A  little  while  ?      We  understand  not 

19  what  he  saith.  Jesus  knew  they  were  desirous  to  ask  him,  and 
said  to  them.  Ye  inquire  among  you  of  this,  that  I  said,  A  little 
while  and  ye  shall  not  see  me :   and  again,  A  liJ'.le  while  and  ye 

iO  shall  see  me.  Verily,  verily  I  say  unto  you,  T  i  will  weep  and 
lament;  but  the  world  will  rejoice  :  ye  will  be  sorrowful ;  but  your 

2i  sorrow  shall  be  turned  into  joy.  A  woman  when  she  is  in  travail 
hath  sorrow,  because  her  hour  is  come :  but  when  she  hath 
brought  forth  the  child,  she  no  longer  remembereth  the  anguish, 

22  for  joy  that  a  man  is  born  into  the  world.  And  ye  now  therefore 
have  sorrow  ;  but  I  will  see  you  again,  and  your  heart  shall  rejoice, 

23  and  your  joy  no  one  taketh  from  you.  And  in  that  day  ye  shall 
not  question  me  about  any  thing.  Verily,  verily  1  say  unto  you. 
Whatsoever  ye  shall  ask  the  Father  in  my  name,  he  will  give  you 

24  Hitherto  ye  have  asked  nothing  in  my  name  :   ask,  and  ye  shall 

25  receive,  that  your  joy  may  be  full.  I  have  spoken  these  things  to 
you  in  parables-:  but  the  time  is  coming  when  I  will  no  longei 
speak  to  you  in  parables,  but  will  show  you   plainly  the  Father 

26  At  that  day  ye  shall  ask  in  my  name  :  and  I  say  not  to  you,  that  I 

27  will  pray  the  Father  for  you.  For  the  Father  himself  loveth  you, 
because  ye  have  loved  me,  and  have  believed  that  I  came  forth  from 

28  God.  I  came  forth  from  the  Father,  and  am  come  into  the  world : 
again,  I  leave  the  world,  and  go  to  the  Father. 

29  His  disciples  say  to  him,  Lo,  now  speakest  thou  plainly,  and 

30  speakest  no  parable.  Now  we  are  sure  that  thou  knowest  all 
things,  and  needest  not  that  any  should  question  thee  :  by  this  we 

31  believe  that  thou  camest  forth  from  God.     Jesus  answered.  Ye 

19.  Jesus  said  to  them — Preventing  their  question. 

20.  Ye  will  weep  and  lament — When  ye  see  me  dead ;  hut  your  sorrow  will  he 
turned  into  joy — When  ye  see  me  risen. 

22.  Ye  now  therefore  have  sorrow — This  gives  us  no  manner  of  authority  to 
asseit  all  believers  must  come  into  a  stale  of  darkness  They  never  need  lose 
either  their  peace,  or  love,  or  the  witness  that  they  are  the  children  of  God. 
They  never  can  lose  these,  but  either  through  sin,  or  ignorance,  or  vehement 
temptation,  or  bodily  disorder. 

23.  Ye  shall  not  question  me  about  any  thing — Which  you  do  not  now  under, 
stand.  You  will  not  need  to  inquire  of  me ;  for  you  will  know  all  things  clearly 
Whatsoever  ye  shall  ask — Knowledge,  love,  or  any  thing  else,  he  will  give  it — 
Our  Lord  here  gives  us  a  charte  blanche.  Believer,  write  down  what  thou  will, 
lie  had  said,  chap,  xiv,  13,  /  will  >  it,  where  the  discourse  was  of  glorifying 
ke  Father  through  the  Son.  Here,  ,jaking  of  the  love  of  the  Father  to  believ. 
J73   he  saith,  He  will  give  it. 

24.  Hitherto  ye  have  asked  nothing  in  my  name — For  they  had  asked  him 
irectly  for  ill  they  wanted. 

26.  At  that  day  ye  shall  atk — For  true  knowledge  begets  prayer.  And  I  say 
not  that  I  will  pray — This  in  nowise  implies  that  he  will  not:  it  means  only. 
The  Father  himself  now  loves  you,  not  only  because  of  my  intercession,  but  also 
because  of  the  faith  and  love  which  he  hath  wrought  in  you. 

30.  Thou  knowest  all  things — Even  our  hearts.  Although  no  question  is  asked 
ihee,  yet  thou  answerest  the  tlioughts  of  every  one.     By  this  we  believe  that  thou 


2CU.  ST.  JOHN. 

32  do  now  believe.  But  lo,  the  hour  is  coming,  yea,  is  alreedy  come 
thiit  ye  will  be  scattered  every  one  to  his  own,  and  shall  leave  me 

33  alone  :  and  yet  I  am  not  alone,  for  the  Father  is  with  me.  I  have 
spoken  these  things  to  you,  that  ye  may  have  peace  in  me.  In  the 
world  ye  shall  have  tribulation  ;  but  take  courage,  I  have  overcome 
the  world. 

XVII.  These  things  spake  Jesus,  and  lifted  up  his  eyes  to  heaven, 
and  said,  Father,  the  hour  is  come  :  glorify  thy  Son,  that  thy  Sob 

2  also  may  glorify  thee :  As  thou  hast  given  him  power  over  all 
flesh,  that  he  may  give  eternal  life  to  all  whom  thou  hast  given 

3  him.     And  this  is  life  eternal,  to  know  thee,  the  only  true  God, 

4  and  Jesus  Christ,  whom  thou  hast  sent.     I  have  glorified  thee  on 

5  earth.  I  have  finished  the  work  which  thou  gavest  me  to  do.  And 
now.  Father,  glorify  thou  me  with  thyself,  with  the  glory  which  I 
had  with  thee  before  the  world  was. 

6  I  have  manifested  thy  name  to  the  men  whom  thou  hast  given 

7  me  out  of  the  world.  Thine  they  were,  and  thou  hast  given  them 
me,   and  they  have   kept  thy  word.      Now   they  know,  that  all 

8  things  whatsoever  thou  hast  given  me  are  of  thee.  For  I  have 
given  them  the  words  which  thou  gavest  me,  and  they  have  received 

earnest  forth  from  God — They  as  it  were  echo  back  the  words  which  he  had  spoken 
in  the  27th  verse,  implying,  We  believe  in  God;  we  believe  also  in  thee. 

Chap.  xvii.  In  this  chapter  our  Lord  prays,  1.  For  himself,  ver.  1-5.  2.  For 
the  apostles,  ver.  6-19;  and  again,  ver.  24-26.  3.  For  all  believers,  ver.  20-23. 
And  4.  For  the  world,  ver.  21-23.  In  his  prayer  he  comprises  all  he  had  said 
from  chap,  xiii,  31,  and  seals,  as  it  were,  all  he  had  hitherto  done,  beholding  things 
past,  present,  and  to  come.  This  chapter  contains  the  easiest  words,  and  the 
deepest  sense  of  any  in  all  the  Scripture :  yet  is  here  no  incoherent  rhapsody, 
but  the  whole  is  closely  and  exactly  connected, 

XVII.  1.  Father — This  simplicity  of  appellation  highly  became  the  only-begot- 
ten  Son  of  God;  to  which  a  believer  then  makes  the  nearest  approach,  when  he 
is  fullest  of  love  and  humble  confidence.  The  hour  is  come — The  appointed  time 
for  it;  glorify  thy  Son — The  Son  glorified  the  Father,  both  before  and  after  his 
own  glorification.  When  he  speaks  to  the  Father  he  does  not  style  himself  the 
Son  of  man. 

2.  As  thou  hast  given  him  power  over  all  fesh — This  answers  to  glorify  thy 
Son.  That  he  may  give  eternal  life,  &c. — This  answers  to  that  thy  Son  may 
glorify  thee.  To  all  whom  thou  hast  given  him — To  all  believers.  This  is  a  clear 
proof  that  Christ  designed  his  sacrifice  should  avail  for  all :  yea,  that  all  flesh, 
every  man,  siiould  partake  of  everhisting  life.  For  as  the  Father  had  given  him 
power  over  all  flesh,  so  he  gave  himself  a  ransom  for  all. 

3.  To  know — By  lotting,  holy  faith,  thee  the  only  true  God — The  only  cause  and 
end  of  all  things ;  not  excluding  the  Son  and  the  Holy  Ghost,  no  more  than  the 
Father  is  excluded  from  being  Lord,  1  Cor.  viii,  6 ;  but  the  false  gods  of  the  hea- 
thens;  and  Jesus  Christ — As  their  prophet,  priest,  and  king:  this  is  life  eter. 
nal — It  is  both  the  way  to,  and  the  essence  of,  everlasting  happiness. 

4.  I  have  finished  the  work — Thus  have  I  glorified  thee,  laying  the  foundation 
of  thy  kingdom  on  earth. 

5.  The  glory  which  I  had — He  does  not  say  received — He  always  had  it.  tiJl  he 
tmptisd  himself  of  it  in  the  days  of  his  flesh. 

6.  1  have  manifested  thy  name — All  thy  attributes;  and  in  partici'^ar  thy 
paternal  relation  to  believers ;  to  the  men  whom  thou  hast  given  me — Tl  e  apos. 
ties,  and  so  ver.  12.  They  were  thine — By  creation,  and  by  descent  fro>.i  Abro 
ham.  And  thou  hast  given  them  me — By  giving  them  faith  in  what  I  have 
spoken .     So  ver.  9. 

7.  Now  they  know  that  all  things — Which  I  have  done  and  spoken,  are  oj 
thee — And  consequently  right  and  true. 

8.  They  have  received  them — By  faith. 


CHAPTER  XVII  263 

them,  and  aave  known  surely,  that  1  came  forth  flora  thee,  and 

9  they  have  believed  thai  thou  hast  sent  me.     I  pray  for  them :   1 

pray  not  for  the  world,  but  for  them  whom  thou  hast  given  me 

10  for  they  are  thine.     And  all  things  that  are  mine  are  thine,  and 

\  I   that  are  thine    are  mme ,    and  I  am   glorified  by  them.      And  1 

am  no  longer  in  the  world,  but  these  are  in  the  world,  and  I  come 

to  thee.     Holy  Father,  keep  through  thy  name  them  whom  thou 

2   hast  given  me,  that  they  may  be  one,  as  we  are.    While  I  was  will 

them  in  the  world  I  kept  them  through  thy  name.     Those  whom 

thou  hast  given  me   1   have  guarded,  and  none   of  them   is   lost, 

but  the   son  of  perdition,*  that  the   Scripture  might  be   fulfilled 

13  And  now  I  am  coming  to  thee,  and  I  speak  these  things  in  the 

14  world,  that  they  may  have  my  joy  fulfilled  in  them.     I  have  given 
them  thy  word,  and  the  world  hath  hated  them,  because  they  are 

15  not  of  the  world,  even   as  I  am  not  of  the  world.     I  do  not  pray 
that  thou  wouldest  take  them  out  of  the  world,  but  that  thou  wouldest 

16  keep  them  from  the  evil  one.     They  are  not  of  the  world,  as  I  am 

17  not  of  the  world.     Sanctify  them  through  the  truth :  thy  word  is 

18  truth.     As  thou  hast  sent  me  into  the  world,  I  also  have  sent  them 

19  into  the  world.     And  for  their  sakes  1  sanctify  myself,  that  they 
also  may  be  sanctified  through  the  truth. 

20  Neither  pray  I  for  these  alone,  but  for  them  also  who  will  believe 

21  on  me  through  their  word :  That  they  all  may  be  one  ;  as  thou. 


9.  /  pray  not  for  the  toorld — Not  in  these  petitions,  which  are  adapted  to  the 
state  of  believers  only.  (He  prays  for  the  world  at  the  21st  and  23d  verses,  that 
they  may  believe — That  they  may  know  God  hath  sent  him.)  This  no  more  proves 
that  our  Lord  did  not  pray  for  the  world,  both  before  and  afterward,  than  his 
praying  for  the  apostles  alone,  ver.  6-19,  proves  that  he  did  not  pray  for  them 
also  which  shall  believe  through  their  word,  ver.  20. 

10.  All  things  that  are  mine  are  thine,  and  that  are  thine  are  mine — These  are 
very  high  and  strong  expressions,  toe  grand  for  any  mere  creature  to  use ;  as 
implying  that  all  things  whatsoever,  inclusive  of  the  Divine  nature,  perfections, 
and  operations,  are  the  common  property  of  the  Father  and  the  Son.  And  this 
is  the  original  ground  of  that  peculiiir  property,  which  both  the  Father  and  the 
Son  have  in  the  persons  who  were  given  to  Christ  as  Mediator;  according  to  what 
is  said  in  the  close  of  the  verse,  of  his  being  glorified  by  them;  namely,  believing 
in  him,  and  so  acknowledging  his  glory. 

11.  Keep  them  through  thy  name — Thy  power,  mercy,  wisdom,  that  they  may 
be  one — with  us  and  with  each  other ;  one  body,  separate  from  the  world  :  as  we 
are — By  resemblance  to  us,  though  not  equality. 

12.  Those  whom  thou  hast  given  me  I  have  guarded,  and  none  of  the?n  is  lost, 
but  the  son  of  perdition — So  one  even  of  them  whom  God  had  given  him  is  lost. 
So  far  was  even  that  decree  from  being  unchangeable  !  That  the  Scripture  might 
be  fulfilled — That  is,  whereby  the  Scripture  was  fulfilled.  The  son  of  perdition 
eignif.es  one  that  deservedly  perishes ;  as  a  son  of  death,  2  Sam.  xii,  5 ;  children 
of  hell,  Matt,  xxiii,  15,  and  children  of  wrath,  Eph.  ii,  3,  signify  persons  justly 
ttbnoxious  to  death,  hell,  wrath. 

13.  In  the  world — That  is,  before  I  leave  the  world.  My  joy — The  joy  I  feel 
t.\  going  to  the  Father. 

15.  That  thou  wouldest  take  them  out  of  the  world — Not  yet.  but  that  thou 
yjuldest  keep  them  from  the  evil  one — Who  reigns  therein. 

17.  Sanctify — Consecrate  them  by  the  anointing  of  thy  Spirit  to  their  office, 
ind  perfect  them  in  holiness,  by  means  of  thy  word. 

19.  /  sanctify  myself — I  devote  myself  as  a  victim,  to  be  sacrificed. 

20.  For  them  who  will  believe — In  all  ages. 

21.  As  thou  art  in  me — This  also  is  to  be  understood  in  a  way  of  similitude 

*  Psalm  cix,  8 


264  ST    JOHN. 

Father,  art  in  me,  and  I  in  thee,  that  they  also  may  be  one  in  us 

22  that  the  world  may  believe  that  thou  hast  sent  me.  And  the  glorj 
which  thou  hast  given  me,  I  have  given  them,  that  they  may  be  on< 

23  as  we  are  one :  I  in  them,  and  thou  in  me,  that  they  may  be  per 
fected  in  one  ;  and  that  the  world  may  know,  that  thou  hast  sen 
me,  and  hast  loved  them  as  thou  hast  loved  me. 

34  Father,  I  will  that  these  also  whom  thou  hast  given  me,  be  H'itl 
me  where  I  am,  that  they  may  behold  my  glory  which  thou  hasi 
given  me ;  for  thou  lovedst  me  before  the  foundation  of  the  worlj 

25  Righteous  Father,  though  the  world  hath  not  known  thee,  yet  I 
have  known  thee,  and  these  have  known  that  thou  hast  sent  me. 

26  And  I  have  declared  to  them  thy  name,  and  will  declare  it,  that 
the  love  wherewith  thou  hast  loved  me  may  be  in  them,  and  I  in 
them. 

XVIII.  *  Jesus  having  spoken  these  words,  went  forth  with  his  dis 
ciples  over  the  brook  Kedron,  where  was  a  garden,  into  which  he 

2  entered  and  his  disciples,     f  And  Judas   also,  who  betrayed   him, 
knew  the   place  :  for  Jesus  had  often  met  there  with  his  disciples. 

3  Judas  then  having  received  a  troop  of  soldiers,  and  officers  from 
the  chief  priests  and  Pharisees,  cometh  thither  with  lanterns,  and 

4  torches,   and   arms.      Then  Jesus   knowing  all  things   that   were 
coming   upon   him,  going    forth   said  to  them,  Whom  seek   ye ! 

5  They  answered  him,  Jesus  of  Nazareth.     Jesus   saith  to  them,  I 

6  am  he.     And  Judas  also,  who  betrayed  him,  stood  with  them.     As 

and  not  of  sameness  or  equality.  That  the  world  may  believe — Here  Christ  prays 
for  the  world.  Observe  the  sum  of  his  whole  prayer,  1.  Receive  me  into  thy  own 
and  my  glory  ;  2.  Let  my  apost'es  share  therein  ;  3.  And  all  other  believers  : 
4.  And  let  all  the  world  believe. 

22.  The  glory  which  thou  hast  given  me,  /  have  given  them — The  glory  of  the 
only  begotten  shines  in  all  the  sons  of  God.  How  great  is  the  majesty  of 
Christians. 

24.  Here  he  returns  to  the  apostles.  /  will — He  asks,  as  having  a  right  to  be 
heard,  and  prays,  not  as  a  servant,  but  a  Son :  that  they  may  behold  my  glory- 
Heroin  is  the  happiness  of  heaven,  1  Jolin  iii,  2. 

25.  Righteous  Father — The  admission  of  believers  to  God  through  Christ, 
flows  even  from  the  justice  of  God. 

26.  /  have  declared  to  them,  thy  name — Thy  new,  best  name  of  love  ;  that  the 
love  wherewith  thou  hast  loved  me — That  thou  and  thy  love,  and  I  and  my  love, 
may  be  in  them — That  they  may  love  me  with  that  love. 

XVIII.  1.  A  garden — Probably  belonging  to  one  of  his  friends.  He  might 
retire  to  this  private  place,  not  only  for  the  advantage  of  secret  devotion,  but  also 
that  the  people  might  not  be  alarmed  at  his  apprehension,  nor  attempt,  in  the 
first  sallies  of  their  zeal,  to  rescue  him  in  a  tumultuous  manner.  Kedron  was 
(as  the  name  signifies)  a  dark  shady  valley,  on  the  east  side  of  Jerusalem,  be 
Iweon  the  city  and  the  mount  of  Olives,  through  which  a  little  brook  ran,  whw  b 
took  its  name  from  it.  It  was  this  brook,  which  David,  a  type  of  Christ,  went 
o\  ei  with  the  people,  weeping  in  his  flight  from  Absalom. 

3.  A  troop  of  soldiers — A  cohort  of  Roman  foot. 

6.  As  soon  as  he  said,  I  am  he,  they  went  backward  and  fed  to  the  ground- 
How  amazing  is  it,  that  they  should  renew  the  assault,  after  so  sensible  an  expe- 
rience both  of  his  power  and  mercy  !  But  probably  the  priests  among  them 
might  persuade  themselves  and  their  attendants,  that  this  also  was  done  by  Beel. 
lebub  ;  and  that  it  was  through  the  providence  of  God,  not  the  indulgence  of  Je 
BUS,  that  they  rec(iived  no  farther  damage. 

♦  Matt,  xjtvi,  30 ;  Mark  xiv,  26 ;  Luke  xxii,  39.         t  Matt,  xxvi,  30 ;  Mark  xiv   43 : 
Lake  xxii,  47. 


CHAPTER   XVIIl  265 

7  soon  as  he  said  to  them,  I  am  he,  they  went  backward  and  fell  lo 

8  the  ground.     He  asked  them  again,  Whom  seek  ye  1     And  they 
said,  Jesus  of  Nazareth.    Jesus  answered,  I  have  told  you,  I  am  hr.  ; 

9  if  therefore  ye  seek  me,  let  these  go :  That  the  *  saying  might  be 
fulfilled  which  he  had  spoken,  Of  them  whom  thou  hast  given  me, 

0  I  have  lost  none.     Then  Simon  Peter,  having  a  sword,  drew  it,  a.  d 

smote  the   high  priest's  servant,  and  cut  ofl"  his  right  ear.     The 

'  1    servaal's  name  was  Malchus.     Then  said  Jesus  to  Peter   Put  uf 

the  sword  into  its  scabbard.     The  cup  which  my  Father  hath  given 

me,  shall  I  not  drink  it  \ 

12  t  Then  the  soldiers  and  the  captain,  and  officers  of  the  Jews 

13  took  Jesus  and  bound  him.  And  led  him  away  to  Annas  first,  (for 
he  was  father-in-luw  to  Caiaphas,  who  was  high  priest  that  year.) 

14  Caiaphas  was  he  who  had  counselled  the  Jews,  that  it  was  expe- 

15  dient  one  man  should  die  for  the  people.  Now  Simon  Peter  fol- 
lowed Jesus,  and  another  disciple.  That  disciple  was  known  to 
the  high  priest,  and  went  with  Jesus  into  the  palace  of  the  high 

16  priest.  But  Peter  stood  at  the  door  without:  therefore  the  other 
disciple,  who  was  known  to  the  high  priest,  went  out  and  spake  to 

IT  her  that  kept  the  door,  and  brought  in  Peter.  Then  saith  the  maid 
who  kept  the  door  to  Peter,  Art  not  thou  also  one  of  this  man's  dis- 

*S  ciples  ?  He  saith,  I  am  not.  And  the  servants  and  officers  having 
made  a  fire  of  coals  (for  it  was  cold)  stood  and  v;armed  themselves  : 

19  and  Peter  stood  with  them  and  warmed  himself.     Then  the  high 

20  priest  asked  Jesus  of  his  disciples  and  of  his  doctrine.  Jesus  an- 
swered him,  I  spake  openly  to  the  world  ;  I  was  continually  teach- 
ing in  the   synagogue  and  in  the  temple,  whither  all  the  Jews 

21  resort,  and  in  secret  have  I  said  nothing.  Why  askest  thou  me  ? 
Ask  them  that  heard  me,  what  I  said  to  them  :  behold  they  know 

22  what  I  said.  When  he  had  said  thus,  one  of  the  officers,  who  stood 
by,  gave  Jesus  a  blow,  saying,  Answerest  thou  the  high  priest  so  ? 

23  Jrsus  answered.  If  I  have  spoken  evil,  bear  witness  of  the  evil: 
M  but  if  well,  why  smitest  thou  me  ?     (Now   Annas  had  sent  him 

bound  to  Caiaphas  the  high  priest.) 

8.  If  ye  seek  me,  let  these  (my  disciples)  go — It  was  an  eminent  instance  of  his 
power  over  the  spirits  of  men,  that  they  so  far  obeyed  this  word,  as  not  to  seize 
even  Peter,  when  he  had  cut  off  the  ear  of  Malchus. 

10.  Then  Shnon  Peter — No  other  evangelist  names  him.  Nor  could  they 
Bafely.  But  St.  John,  writing  after  his  death,  might  do  it  without  any  such  in- 
convenience. 

13.  Annas  had  been  high  priest  before  his  son-in-law  Caiaphas.  And  though 
he  had  for  some  time  resigned  that  office,  yet  they  paid  so  much  regard  to  his 
age  and  experience,  thv  Ihey  brought  Christ  to  Annas  first.  But  we  do  not  rea«- 
of  any  thing  remarkable  vhich  pasced  at  the  house  of  Annas  ;  for  which  reasor 
his  being  carried  thither  is  omitted  by  the  other  evangelists. 

1 7.  Art  thou  also — As  well  as  the  otheis,  one  of  this  man's  disciples — She  doe? 
Lot  appear  to  have  asked  witli  any  design  to  hurt  him. 

2,0.  /  spake  openly — As  to  the  manner :  continually — As  to  the  time  :  in  the 
tynagogiie  and  temple — As  to  the  place.  In  secret  have  I  said  nothing — No 
point  of  doctrine  which  I  have  not  taught  in  public. 

21.  Why  askest  thou  me — Whom  thou  wilt  not  believe  ? 

22.  Answerest  thou  the  high  priest  so  ? — With  so  little  reverence  ? 

24.  Now  Annas  had  sent  him  to  Caiaphas — As  is  implied  ver.  13.  Bound — Be 
ng  slill  bound,  ver.  12. 

*  ChaD.  xxii,  12.        t  Matt,  xxvi,  57  ,  Mark  xiv,  53;  Luke  xxii,  54 


266  ST.  JOHN. 

25  And  Simon  Peter  was  standing  and  warming  himself.  They 
said  to  him,  Art  not  thou  also  one  of  his  disciples  ?  He  denied  and 

26  said,  I  am  not.     One  of  the  servants  of  the  high  prie«t  (being  kins 

27  man  to  him  whose  ear  Peter  had  cut  off)  said.  Did  jt  T  see  thee 
in  the  garden  with  him  ?  Peter  denied  again,  and  immediately  the 
cock  crew. 

28  *  Then  they  led  Jesus  from  Caiaphas  to  the  governor's  palace 
and  it  was  early  :  and  they  went  not  into  the  palace  themselves 

2$  that  they  might  not  be  defiled,  but  might  eat  the  passover.  Pilalf 
therefore  went  out  to  them,  and  said.  What  accusation  do  ye  brmg 

30  against  this  man?    They  answered  and  said  to  him,  If  he  were  not 

31  a  malefactor,  we  should  not  have  delivered  him  to  thee.  Then  said 
Pilate  to  them.  Take  ye  him,  and  judge  him  according  to  your  law. 
The  Jews  said  to  him,  It  is  not  lawful  for  us  to  put  any  man  to  death : 

32  So  the  f  saying  of  Jesus  was  fulfilled  which  he  spake,  signifying 

33  what  death  he  should  die.  Then  Pilate  returned  into  the  palace, 
and  called  Jesus,  and  said  to  him.  Art  thou  the  king  of  the  Jews  ? 

34  Jesus  answered  him,  Say  est  thou  this  of  thyself?  or  did  others  tell 

35  it  thee  of  me  ?  Pilate  answered,  Am  I  a  Jew  ?  thy  own  nation,  even 

36  the  chief  priests,  have  delivered  thee  to  me  What  hast  thou  done  ? 
Jesus  answered,  My  kingdom  is  not  of  this  world  :  if  my  kingdom 
were  of  this  world,  my  servants  would  have  fought,  that  I  might 
not  be  delivered  to  the  Jews  :  but  my  kingdom  is  not  from  hence. 

37  Pilate  said  to  him.  Art  thou  a  king  then  ?  Jesus  answered.  Thou 
sayest.  I  am  a  king.  To  this  end  was  I  born,  and  for  this  cause 
came  I  into  the  world,  that  I  might  bear  witness  to  the  truth. 

38  Every  one  that  is  of  the  truth,  heareth  my  voice.  Pilate  saith  to 
him,  What  is  truth  ?     And  having  said  this,  he  went  out  again  to 

39  the  Jews,  and  saith  to  them,  I  find  no  fault  in  him.  But  ye  have 
a  custom  that  I  should  release  to  you  one  at  the  passover:   will  ye 

10  therefore  that  I  release  to  you  the  king  of  the  Jews  ?  Then  cried 
they  all  again,  saying,  Not  this  man,  but  Barabbas.  Now  Barabbas 
was  a  robber. 


28.  They  went  not  into  the  palace  themselves,  lest  they  should  be  defiled — By 
going  into  a  house  which  was  not  purged  from  leaven,  Deut.  xvi,  4. 

31.  It  is  not  lawful  for  us  to  put  any  man  to  death — The  power  of  inflicting 
capital  punishment  had  been  taken  from  them  that  very  year.  So  the  sceptre  was 
departed  from  Judah,  and  transferred  to  tiie  Romans. 

32.  Signifying  what  death  he  should  die — For  crucifixion  was  act  a  Jewish, 
but  a  Roman  punishment.  So  that  had  he  not  been  condemned  oy  the  Roman 
governor,  he  could  not  have  been  crucified. 

36.  My  kingdom  is  not  of  this  world — Is  not  an  external,  but  a  spiritual  king 
dom  ;  tfiat  I  might  not  be  delivered  to  the  Jews — Which  Pilate  had  already  at 
tempted  to  do,  ver.  31,  and  afterward  actually  did,  chap,  xix,  16. 

37.  Thou  sayest — The  truth.  To  this  end  was  I  born — Speaking  of  his  hiun&z. 
origin :  his  Divine  was  above  Pilate's  comprehension.  Yet  it  is  intimated  in  thf 
following  words,  /  came  into  the  world,  that  I  might  witness  to  the  truth — Which 
was  both  declared  to  the  Jews,  and  in  the  process  of  his  passion  to  the  princes 
of  the  Gentiles  also.  Every  one  that  is  of  the  truth — That  is,  a  lover  of  it,  heareth 
my  voice — A  universal  maxim.  Every  sincere  lover  of  truth  will  hear  him,  so  ap 
to  understand  and  practise  what  he  saith. 

38.  What  is  truth  ? — Said  Pilate,  a  courtier  ;  perhaps  meaning  what  signified 
tmlh  ?  Is  that  a  thing  worth  hazarding  your  life  for  ?  So  he  left  him  presently, 
lo  plead  with  the  Jews  for  him,  looking  upon  him  as  an  innocent  but  weak  man 

*  Matt,  xxvii,  2  ;  Mark  xv,  1  ;  Luke  xxiu,  1  f  Chap,  iii,  U 


CHAPTER  XIX  267 

KIX.       •  Then  Pilate  therefore  took  Jesus  and  scourged  hirn.     Aik' 

2  the  soldiers  having  platted  a  crown  of  thorns,  put  it  on  his  head, 

3  and  put  on  him  a  purple  robe,  And  said.   Hail,   king  of  the  Jews. 
4;  And  they  smote  him  on  the  cheeks.     Pilate  went  out  again,  and 

saith  to  them,  Lo,  I  bring  him  forth  to  you,  that  ye  may  know  1 

5  find  no  fault  in  him.  Then  Jesus  came  forth,  wearing  the  crown 
of  thDms,  and  the  purple  robe.     And  he  saith  to  them,  Behold  tne 

6  man.     Bui  when  the  chief  priests  and  the  officers  saw  him,  they 

7  cried  out  saying.  Crucify,  crucify  him.  Pilate  saith  to  them.  Take 
ye  him  and  crucify  him ;  for  1  find  no  fault  in  him.  The  Jews  an- 
swered him.  We  have  a  law,  and  by  our  law  he  ought  to  die,  be- 

8  cause  he  made  himself  the  Son  of  God.     When  Pilate  heard  that 

9  saying,  he  was  the  more  afraid.  And  returned  into  the  palace,  and 
sahh  to  Jesus,  Whence  art  thou  ?  But  Jesus  gave  him  no  answer. 

10  Then  Pilate  saith  to  him,  Speakest  thou  not  to  me  ?  Knowest  thou 
net  that  I  have  power  to  crucify  thee,  and  have  power  to  release 

1 1  thee  ?  Jesus  answered.  Thou  couldst  have  no  power  over  me,  un- 
less it  were  given  thee  from  above :  therefore  he  that  delivered  me 

12  to  thee  hath  the  greater  sin.  Upon  this  Pilate  sought  to  release 
him  :  but  the  Jews  cried  out  saying.  If  thou  release  this  man,  thou 
art  not  a  friend  to   Cesar.     Whosoever  maketh  himself  a  king, 

13  speaketh  against  Cesar.  Pilate  hearing  this  saying,  brought  Je- 
sus forth,  and  sat  on  the  judgment  seat,  in  a  place  called  the  pave- 

14  ment,  but  in  Hebrew,  Gabbatha;  (it  was  the  preparation  of  the 
passover,  and  about  the  third  hour ;)  and  saith  to  the  Jews,  Behold 

15  your  king.  But  they  cried  out.  Away  imth  him,  away  mth  him,  cru- 
cify him.     Pilate  saith  to  them,  Shall  I  crucify  your  king?     The 

16  chief  priests  answered.  We  have  no  king  but  Cesar.  Then  de- 
livered he  him  to  them  to  be  crucified. 

17  t  And  they  took  Jesus  and  led  him  away.  And  he  bearing  his 
cross,  went  forth  to  the  place  called  the  place  of  a  skull,  which  is 

18  called  in  Hebrew,  Golgotha;  Where  they  crucified  him,  and  two 

19  others  with  him,  one  on  each  side,  and  Jesus  in  the  midst.     And 

XIX.  7.  By  our  law  he  ought  to  die,  because  he  made  himself  the  Son  of  God — 
Which  they  understood  in  the  highest  sense,  and  therefore  accounted  blasphemy. 

8.  He  was  the  more  afraid — He  seems  to  have  been  afraid  before  of  shedding 
innocent  blood. 

9.  Whence  art  thou  ? — That  is,  whose  son  art  thou  ? 

11.  Thou  couldst  have  no  power  over  me — For  I  have  done  nothing  to  expose 
me  to  the  power  of  any  magistrate.  Therefore  he  that  delivered  me  to  thee, 
namely,  Caiaph;is,  knowing  this,  is  more  blamable  than  thou. 

13  Plate  sat  down  on  the  judgment  seat — Which  was  then  without  the  palace, 
1 1  a  place  called,  in  Greek,  the  pavement,  on  account  of  a  beautiful  piece  of 
Mosaic  w  ork,  with  which  the  floor  was  adorned  :  but  in  Hebrew,  Gablatht — Or 

he  higr.  place    because  it  stood  on  an  eminence,  so  that  the  judge  sitting  on  his 
-hrone  might  be  seei.  and  heard  by  a  considerable  number  of  people. 

14  It  was  the  preparation  of  the  passover — For  this  reason  both  the  Jews  and 
Pilate  were  desirous  to  bring  the  matter  to  a  conclusion.  Every  Friday  was 
called  the  preparation,  (namely,  for  the  Sabbath.)  And  as  often  as  the  passover 
fell  on  a  Friday,  that  day  was  called  the  preparation  of  the  passover. 

17.  Bearing  his  cross — Not  the  whoDe  cross,  (for  thai  was  too  large  and  heavy,  j 
but  the  transverse  beam  of  it,  to  which  his  hands  were  afterward  fastened 
This  they  used  to  make  the  person  to  be  executed  carry. 

»  Matt,  xxvii,  2€;  Mark  .w,  15.         t  Matt,  xxvii,  31  ;  Mark  xv,  20  ;  Luke  xxiii,  26, 


2*8  ST.  JOHN. 

Pilate  wrote  an  inscription  also,  and  put  it  on  the  cross :   and  the 
writing  was,  JESUS  OF  NAZARETH  THE  KING  OF  THE 

20  JEWS.  Many  of  the  Jews  read  this  inscription  ;  for  the  place 
where  Jesus  was  crucified  was  near  the  city  :   and  it  was  written  in 

21  Hebrew,  and  Greek,  and  Latin.  Then  said  the  chief  pries'  s  to 
Pilate,  Write  not.  The  king  of  the  Jews ;  but  that  he  said  I  am  the 

22  king  of  the  Jews.     Pilate  answered,  What  I  have  written,        itt 

23  written.  And  the  soldiers,  when  they  had  crucified  Jesus,  .3oli 
his  garments  and  made  four  parts,  to  every  soldier  a  part,  and  also 
his  vesture :  now  the  vesture  was  without  seam,  woven  from   the 

24  top  throughout.  They  said  therefore  one  to  another.  Let  us  not 
rend  it,  but  cast  lots  for  it,  whose  it  shall  be ;  that  the  scripture 
might  be  fulfilled  which  saith,  *  They  parted  my  garments  among 
them,  and  cast  lots  for  my  vesture.  These  things  therefore  the 
soldiers  did. 

25  Now  there  stood  by  the  cross  of  Jesus,  his  mother,  and  his  mo- 
ther's   sister,  Mary   the  wife  of  Cleopas,   and  Mary   Magdalene. 

26  Jesus  therefore   seeing  his  mother,  and  the  disciple  standing  by 

27  whom  he  loved,  saith  to  his  mother.  Woman,  behold  thy  son.  Then 
saith  he  to  the  disciple.  Behold  thy  mother.  And  from  that  hour 
the  disciple  took  her  to  his  own  home. 

28  After  this,  Jesus  knowing  that  all  things  were  now  accomplished, 

29  that  the  scripture  might  be  fulfilled,  saith,  1  thirst.  Now  there  was 
set  a  vessel  full  of  vinegar.     And  filling  a  sponge  with  f  vinegar, 

30  and  putting  it  on  a  stalk  o/" hyssop,  they  put  it  to  his  mouth.  When 
Jesus  had  taken  the  vinegar,  he  said.  It  is  finished,  and  bowing  the 
head,  he  delivered  up  his  spirit. 

31  Now  because  it  was  the  preparation,  lest  the  bodies  should  re- 
main upon  the  cross  on  the  Sabbath  (for  that  Sabbath  was  a  great 


19.  Jesns  of  Nazareth,  the  king  of  the  Jeivs — Undoubtedly  these  were  the  very 
words,  although  the  other  evangelists  do  not  express  them  at  large. 

20.  It  was  written  in  Latin — For  the  majesty  of  the  Romiin  empire  ;  in  Hebrew 
— Because  it  was  the  language  of  the  nation ;  and  in  Greek — For  the  informa. 
tion  of  the  Hellenists,  who  spoke  that  language,  and  came  in  great  numbers  to 
the  feast. 

22.  What  I  have  written,  I  have  written — That  shall  stand. 

23.  The  vesture — The  upper  garment. 

24.  They  parted  my  garments  among  them — No  circumstance  of  David's  life 
bore  any  resemblance  to  this,  or  to  several  other  passages  in  the  22d  Psalm.  So 
that  in  this  scripture,  as  in  some  others,  the  prophet  seems  to  have  been  thrown 
into  a  preternatural  ecstacy,  wherein,  personating  the  Messiah,  he  spoke  biie/y 
what  the  Spirit  dictated,  without  any  regard  to  himself. 

25.  His  mother^ s  sister — But  we  do  not  read  she  had  any  brother.  Siie  was 
her  father's  heir,  and  as  such  transmitted  the  right  of  the  k;ngdom  of  Dav;d  tc 
Jesjs  :  Mary,  the  wife  of  Cleopas — Called  likewise  Alpheus,  the  father,  as  Mai} 
was  the  mother  of  James,  and  Joses,  and  Simon,  and  Judas 

27.  Behold  thy  mother — To  whom  thou  art  now  to  perform  the  ^art  of  a  sou 
■n  my  place,  a  peculiar  honour  which  Christ  conferred  on  iiim.  From  that  hour 
— From  the  time  of  our  Lord's  death. 

29.  A  stalk  of  hyssop — Which  in  those  countries  grows  exceeding  lar^e  and 
■trong. 

30.  It  is  finished — My  suffering:  the  purchase  of  man's  redemption.  He  de- 
livered up  his  spirit — To  God,  Matt,  xxvii,  50. 

31.  Lest  the  bodies  should  remairi  on  the  cross  on  the  Sabbath — Which  the\ 

♦Psalm  xxii.  28.         t  Psahn  Ixix,  21. 


CHAPTER  XX  269 

day)  the  Jews  besought  Pilate,  that  theij  legs  might  be  broken,  and 

32  they  might  be  taken  away.  Then  came  the  soldiers,  and  brake 
the  legs  of  the  first,  and  of  the  other,  who  was  crucified  with  him. 

33  But  coming  to  Jesus,  when  they  saw  he  was  dead  already,  they 

34  brake  not  his  legs.     But  one  of  the  soldiers  pierced  his  side  with  a 

35  spear,  and  forthwith  there  came  out  blood  and  water.  And  he 
that  saw  hath  testified  it,  and  his  testimony  is  true,  and   he  know- 

'iS  eth  that  he  saith  true,  that  ye  also  may  believe.  For  these  things 
)7   were  done  that  the  scripture  might  be  fulfilled,  *  A  bone  of  it  shall 

not  be  broken.     And  again  another  scripture  saith,  f  They  shal' 

look  on  him  whom  they  have  pierced. 

38  And  after  these  things,  Joseph  of  Arimathea  (being  a  disciple  of 
Jesus,  but  secretly,  for  fear  of  the  Jews)  asked  Pilate  leave  to  take 
away  the  body  of  Jesus.     And  Pilate  gave  him  leave.     He  came 

39  therefore  and  took  the  body  of  Jesus.  And  Nicodemus  also 
came  (who  at  first  had  come  to  Jesus  by  night)  bringing  a  mixture 

40  of  myrrh  and  aloes,  about  a  hundred  pounds.  So  they  took  the 
body  of  Jesus,  and  wrapped  it  in  linen  clothes  with  the  spices,  as 

41  the  manner  of  the  Jews  is  to  bury.  Now  in  the  place  where  he 
was  crucified,  there  was  a  garden,  and  in  the  garden  a  new  sepul- 

42  chre,  in  which  no  man  had  ever  been  laid.  There  therefore  they 
laid  Jesus,  because  of  the  preparation  day  of  the  Jews  ;  for  the 
sepulchre  was  nich. 

XX.       X  The  first  day  of  the  week  cometh  Mary  Magdalene   early, 
while  it  was  yet  dark,  to  the  sepulchre,  and  seeth  the  stone  taken 
2  away  from  the  sepulchre.     Then  she  runneth  and  cometh  *.o  Si- 
mon Peter,  and  to  the  other  disciple  whom  Jesus  loved,  and  saith 

would  have  accounted  a  profanation  of  any  Sabbath,  but  of  that  in  particular 
For  that  Sabbath  was  a  great  day — Being  not  only  a  Sabbath,  but  the  second  day 
of  the  fe£ist  of  unleavened  bread  (from  whence  they  reckoned  the  weeks  to  pen- 
tecost :)  and  also  the  day  for  presenting  and  oifering  the  sheaf  of  new  corn :  so 
that  it  was  a  treble  solemnity. 

34.  Forthwith  there  came  out  blood  and  water — It  was  strange,  seeing  he  was 
dead,  that  blood  should  come  out ;  more  strange,  that  water  also ;  and  most 
strange  of  all,  that  both  should  come  out  immediately,  at  one  time,  and  yet  dis- 
tinctly.  It  was  pure  and  true  water,  as  well  as  pure  and  true  blood.  The  an. 
severation  of  the  beholder  and  testifier  of  it,  shows  both  the  truth  and  greatness 
of  tlu  Tiiracle  and  mystery. 

35.  His  testimony  is  true — Valid,  unexceptionable.  And  he  knoweth — And  his 
conscience  beareth  him  witness,  that  he  testifieth  this  for  no  other  end,  than 
that  ye  may  believe. 

36.  A  bone  of  it  shall  not  be  broken — This  was  originally  spoken  of  the  paschal 
lamb,  an  eminent  typo  of  Christ. 

37.  They  shall  look  on  hint  wkom  they  have  pierced — He  was  pierced  by  the  so.. 
iier's  spear.  They  who  have  oocH-j'nned  his  sufferings  by  their  sins  (and  wbc 
las  not^)  shall  eithc  •  look  upon  him  in  'his  world  with  penitential  sorrow:  o? 
« ith  terror,  when  he  oometh  in  the  clouds  of  heaven,  Rev.  i,  7. 

3b  Joseph  of  Arimathea  asked  Pilate — And  Nicodemus  also  came — Acknow 
t'dgmg  Christ,  when  ev*  n  his  chosen  disciples  forsook  him.  In  that  extremity 
Joseph  was  no  longer  af-  lid,  Nicodenuis  no  longer  ashamed. 

41.  In  the  place  where  Ae  was  crucified — There  was  a  garden  in  the  same  tract 
of  land     but  the  cross  di,^  not  stand  in  the  garden. 

42.  Because  of  the  prep-jration — That  is  they  chose  the  rather  to  lay  him  in 
that  sepulchre  which  wa*^  i''gh,  because  it  was  the  day  before  the  Sabbath,  which 
ilso  was  drawmg  to  an   !nJ,  so  that  they  had  no  time  to  carry  him  far. 

*  Exod.  xii,  46         ■•  Zt-;L.  xii,  10.         1  Matt,  xxviii,  1  ,  Mark  xvi,  1 ;  Luk«  xiiv,  1 
18 


870  ST.  JOHN. 

to  them  Tliey  have  taken  away  the  Lord  out  of  the  sepulchre,  and 
S  we  know  not  where  they  have  laid  him.    Then  Peter  went  out  and 

4  the  other  disciple,  and  came  to  the  sepulchre.  They  both  ran  to- 
gethei  ,  but  the  other  disciple  outran  Peter,  and  came  firct  to  the 

5  sepulclire.     And  stooping  down,  he  seeth  the  linen  clothes  lying 

6  yet  went  he  not  in.    Then  cometh  Simon  Peter  following  h  m,  and 

7  went  into  the  sepulchre,  and  seeth  the  linen  clothes  lie,  And  the 
napkin  that  had  been   about  his  head,   not  lying  with  the   line' 

5   clothes,  but  folded  up  in  a  place  by  itself.  Then  the  other  disciple 

who  came  first  to   the  sepulchre,  went   in ;    and  he  saw  and  be- 

9  lieved.     For  as  yet  they   knew  not  the   scripture,   that  he   must 

10  rise  again  from  the  dead.     Then  the  disciples  went  home  agahi. 

1 1  *  But  Mary  stood  without  at  the   sepulchre  weeping.     And  as 

12  she  wept,  she  stooped  down  into  the  sepulchre,  and  seeth  two  an- 
gels in  white  sitting,  where  the  body  of  Jesus  had  laid,  one  at  the 

13  head,  and  one  at  the  feet.  And  they  say  to  her,  Woman,  why 
weepest  thou  ?  She  saith  to  them.  They  have  taken  away  my  Lord, 

14  and  I  know  not  where  they  have  laid  him.  And  having  said  this 
she   turned  herself  back,  and  seeth  Jesus  standing,  but  knew  not 

1 5  that  it  was  Jesus.  Jesus  saith  to  her.  Woman,  why  weepest  thou  ? 
Whom  seekest  thou  ?  She  supposing  him  to  be  the  gardener,  saith 
to  him.  Sir,  if  thou  hast  borne  him  hence,  tell  me  vchere  thou  hast 

16  laid  him,  and  I  will  take  him   away.     Jesus  saith  to  her,   Mary! 

17  She  turning,  saith  to  him,  Rabboni  ;  that  is,  Master.  Jesus  saith 
to  her.  Touch  me  not ;  for  I  am  not  yet  ascended  to  my  Father 
But  go  to  my  brethren,  and  say  to  them,  I  ascend  to  my  Fathei 

8  and  your  Father,  and  to  my  God,  and  your  God.  Mary  Magdalene 
cometh  and  telleth  the  disciples  that  she  had  seen  the  Lord,  and 
that  he  had  spoken  these  things  to  her. 

9  t  The  same  day,  the  first  day  of  the  week,  at  evening,  the  dooi,' 
being  shut,  where  the  disciples  were  assembled  for  fear  of  the  Jews, 
Jesus  came  and  stood  in  the  midst,  and  saith  to  them.  Peace  be 

XX.  3.  Peter  went  out — Of  the  city. 

6,  Peter  seeth  the  linen  clothes  lie — and  the  napkin  folded  up — The  angels  who 
ministered  to  him  when  he  rose,  undoubtedly  folded  up  the  napkin  and  linen 
clothes. 

8.  He  saw — That  the  body  was  not  there,  and  believed — That  they  ba*!  taken 
it  away  as  Mary  said. 

9.  For  as  yet — They  had  no  thought  of  his  rising  again. 

10.  They  went  home — Not  seeing  what  they  could  do  farther. 

11.  But  Mary  stood — With  more  constancy. 

16.  Jesus  saith  to  her,  Mary  I — With  his  usual  voice  and  accent. 

17.  Touch  me  not — Or  rather,  Do  not  cling  to  me  (for  she  held  him  b}  th(  feet," 
Matt,  xxviii,  9.  Detain  me  not  now.  You  will  have  other  opportunities  ci  con 
versing  with  me.  For  I  am  not  ascended  to  my  Father — I  have  not  yet  loft  tin 
world.  But  go  immediately  to  my  brethren — Thus  does  he  intimate  in  the  strcng 
est  manner  the  forgiveness  of  their  fault,  even  witiiout  ever  mentioning  \\ 
Thjse  exquisite  touches,  which  every  where  abound  in  the  evangelical  writi:igs, 
8ho*7  how  perfectly  Christ  knew  our  frame.  /  ascend — He  anticipates  it  in  his 
thoughts,  and  so  speaks  of  it  as  a  thing  already  present.  To  my  Father  and  yaw 
Father,  to  my  God  and  your  God — This  uncommon  expression  shows  that  the 
only-begotten  Son  has  all  kind  of  fellowship  with  God.  And  a  fellowship  with 
God  the  Father,  some  way  resembling  his  own,  he  bestows  upon  his  brethren 
Vot  ho  does  not  say,  Our  God:  for  no  creature  can  be  raised  to  an  equality  will, 

*  Mark  xvi,  9.         t  M?^  k  xvi,  14  ;  Luke  xxiv,  36. 


CHAPTER  XX.  271 

20  unio  you.     And  having  said  this  he  showed  them  his  hands  and  hia 

side.     Then  were  the  disciples  glad,  when   they  saw  the  Lord 

il  The~  .^aid  Jesus  to  them  again,  Peace  he  unto  you      As  the  Father 

22  hath  sent  me,  even  so  send  I  you.  And  having  said  this,  he 
breathed  on  them,  and  saith  to  them,  Receive  ye  the  Holy  Ghost. 

23  Whose  soever  sins  ye  remit,  they  are  remitted  to  them  ;  and  whose 
soever  sins  ye  retain,  they  are  retained. 

24  But  Thomas  called  Didymus,  one  of  the  twelve,  was  not  with 
?j  them   when  J(  sus  came.     The  other  disciples  therefore  said  to 

him.  We  have  eseen  the  Lord.  But  he  said  to  them,  Unless  I  see 
the  print  of  the  nails  in  his  hands,  and  put  my  finger  into  the  place 
of  the  nails,  and  my  hand  into  his  side,  I  will  not  believe. 

26  And  after  eight  days  his  disciples  were  again  within,  and  Tho- 
mas with  them.     Jesus  cometh,  the  doors  being  shut,  and  stood  in 

27  the  midst,  and  said,  Peace  be  unto  you.  Then  said  he  to  Thomas, 
Reach  hither  thy  finger,  and  behold  my  hands,  and  reach  hither 
thy  hand,  and  put  it  upon  my  side,  and  be  not  faithless,  but  believ- 

28  ing.     And  Thomas  answered  and  said  to  him,  My  Lord,  and  my 

25  God.  Jesus  saith  to  him,  Thomas,  because  thou  hast  seen  me, 
thou  hast  believed :  happy  are  they  that  have  not  seen,  and  yet 
have  believed. 

30  And  Jesus  wrought  many  other  miracles  also,  in  the  presence 

31  of  his  disciples,  which  are  not  written  in  this  book.     But  these  are 

him :  but  my  God  and  your  God :  intimating  that  the  Father  is  his  in  a  singular 
and  incommunicable  manner ;  and  ours  through  him,  in  such  a  kind  as  a  crea- 
ture is  capable  of. 

21.  Peace  be  unto  you — This  is  the  foundation  of  the  mission  of  a  true  Gospel 
minister,  peace  in  his  own  soul,  2  Cor.  iv,  1 .  As  the  Father  hath  sent  me,  sc 
send  I  you — Christ  was  the  apostle  of  the  Father,  Heb.  iii,  1.  Peter  and  the  rest, 
the  apostles  of  Christ. 

22.  He  breathed  on  them — New  life  and  vigour,  and  saith,  as  ye  receive  this 
breath  out  of  my  mouth,  so  receive  ye  the  Spirit  out  of  my  fulness  :  the  Holy 
Ghost  influencing  you  in  a  peculiar  manner,  to  fit  you  for  your  great  embassy. 
This  was  an  earnest  of  pentecost. 

23.  Whose  soever  sins  ye  remit — (According  to  the  tenor  of  the  Gospel,  that  is, 
supposing  them  to  repent  and  believe)  they  are  remitted,  and  whose  soever  sins  ye 
retain  (supposing  them  to  remain  impenitent)  they  are  retained.  So  far  is  plain. 
But  here  arises  a  difficulty.  Are  not  the  sins  of  one  who  truly  repents,  and  un- 
feignedly  believes  in  Christ,  remitted,  without  sacerdotal  absolution  ?  And  are 
not  the  sins  of  one  who  does  not  repent  or  believe,  retained  even  with  it  7  What 
then  does  this  commission  imply  ?  Can  it  imply  any  more  than,  1.  A  power  of 
ieclaring  with  authority  the  Christian  terms  of  pardon ;  whose  sins  are  remitted 
and  whose  retained  1  As  in  our  daily  form  of  absolution  ;  and  2.  A  power  of  in. 
flicting  and  remitting  ecclesiastical  censures  ?  That  is,  of  excluding  from,  and 
re-admitting  into,  a  Christian  congregation. 

26.  Ajter  eight  days — On  the  next  Sunday. 

28.  And  Thomas  said.  My  Lord  and  my  God — The  disciples  had  said,  Wo  have 
v-ien  the  Lor  1.  Thomas  now  not  only  acknowledges  him  to  be  the  Lord,  as  he 
had  done  before,  and  to  be  risen,  as  his  fellow  disciples  had  affirmed,  but  also  ccn- 
tesses  his  Godhead,  and  that  more  explicitly  than  any  other  had  yet  done.  And 
all  this  he  did  without  putting  his  hand  upon  his  side. 

30.  Jesus  wrought  many  miracles,  which  are  not  written  in  this  book — Of  St. 
John    nor  indeed  of  the  other  evangelists 

31.  But  these  things  are  written  that  y  may  believe — That  ye  may  be  con- 
firmed in  believing.  Faith  comoth  sometinjes  by  reading ;  though  ordiaarily  bj 
kearing. 


^72  SI    JOHN. 

written,  that  ye  may  believe  that  Jesus  is  the  Christ,  the  Son  of 
God,  and  that  beheving  ye  may  have  life  through  his  name 
XXI.     After    these    things    Jesus  manifested  himself    again   to    the 

2  disciples  at  the  sea  of  Tiberias;  he  manifested  Am^e//"  thus  ;  There 
were  together  Simon  Peter,  and  Thomas  called  Didymus,  and  Na- 
thanael  of  Cana  in  Galilee,  and  the  sons  of  Zebedee,  and  two  othei 

3  of  his  disciples.  Simon  Peter  saith  to  them,  I  go  a  fishing.  Theji 
say  to  him,  We  also  go  with  thee.     They  went  out  and  entered 

4  into  the  vessel,  but  caught  nothing  that  night.  When  the  morning 
was  come,  Jesus  stood  on  the  shore  ;  but  the  disciples  knew  no! 

5  that  it  was  Jesus.     Then  said  Jesus  to  them.  Children,  hf  ve  ye 

6  any  meat  ?  They  answered  him.  No.  And  he  said  to  them,  CasI 
your  net  on  the  right  side  of  the  vessel,  and  ye  shall  find.  They 
cast,  therefore,  and  now  they  were  not  able  to  draw  it,  for  the  mul- 

7  titude  of  fishes.  Then  the  disciple  whom  Jesus  loved  saith  to 
Peter,  It  is  the  Lord.  Simon  Peter  hearing  that  it  was  the  Lord, 
girt  on  his  upper  coat  (for  he  was  stript)  and  threw  himself  into  the 

8  sea.  And  the  other  disciples  came  in  the  vessel  (for  they  were  not 
far  from  land,  about  two  hundred  cubits)  drawing  the  netful!  of  fishes 

9  When  they  came  to  land  they  see  a  fire  of  coals  there,  and  fish  laid 

10  thereon,  and  bread.     Jesus  saith  to  them.  Bring  of  the  fishes  which 

11  ye  have  taken  now.  Simon  Peter  went  on  board,  and  drew  the 
net  to  land,  full  of  great  fishes,  a  hundred  and  fifty  and  three  :  and 

12  though  there  were  so  many,  the  net  was  not  broken.  Jesus  saith 
to  them.  Come  ye  and  dine.     And  none  of  the  disciples  presumed 

13  to  ask  him,  Who  art  thou?  knowing  that  it  was  the  Lord.  Jesus 
then  Cometh  and  taketh  bread,  and  giveth  to  them,  and  fish  likewise, 

14  This  was  the  third  time  that  Jesus  showed  himself  to  his  disciples, 
after  he  was  risen  from  the  dead. 

15  When  they  had  dined,  Jesus  saith  to  Simon  Peter,  Simon,  son 
of  Jonah,  lovest  thou  me  more  than  these  do  1  He  saith  to  him, 
Yea,  Lord,  thou  knowest  that  I  love  thee.     He  saith  to  him.  Feed 

16  my  lambs.     He  saith  to  him  again,  the  second  time,  Simon,  .so«  of 

XXI.  2.   There  were  together — At  homo,  in  one  house. 

4.   They  knew  not  that  it  was  Jesiis — Probably  their  eyes  were  holden. 

6.  They  were  not  able  to  draw  it  for  the  multitude  of  fishes — This  was  not  onlj 
a  demonstration  of  the  power  of  our  Lord,  but  a  kind  supply  for  them  and  theii 
families,  and  such  as  might  be  of  service  to  them,  when  they  waited  afterward 
in  Jerusalem.  It  was  likewise  an  emblem  of  the  great  success  which  should 
attend  them  tis  fishers  of  men. 

7.  Peter  girt  on  his  upper  coat  {for  he  was  stript  of  it  before) — Reverencing  the 
presence  of  his  Lord :  and  threw  himself  into  the  sea — To  swim  to  him  immedi- 
ately.    The  love  of  Christ  draws  men  through  fire  and  water. 

12.  Co7ne  ye  and  dine — Our  Lord  needed  not  food.  And  none  presumed — Ta 
Esk  a  needless  question. 

14.  The  third  time — That  he  appeared  to  so  many  of  the  apostles  together. 

15.  Simon,  son  of  Jonah — The  appellation  Christ  had  given  him,  when  he  made 
that  glorious  confession,  Matt,  xvi,  the  remembrance  of  which  might  m;ike  him 
more  deeply  sensible  of  his  late  denial  of  him  whom  he  hud  so  confessed.  Lovest 
thou  me? — Thrice  our  Lord  asks  him,  who  had  denied  him  thrice:  more  than 
these — Thy  fellow  disciples  do  7 — Peter  thought  so  once,  Matt,  xxvi,  33,  but  he 
now  answers  only — /  love  thee,  without  adding  more  than  these.  Thou  knowest — 
He  had  now  learnt  by  sad  experience  that  Jesus  know  his  heart.  Mi/  lambs— - 
The  weakest  and  tenderest  of  the  flock. 


CHAPTER  XXI.  273 

Jonah,  lovest  thou  me  ?  He  saith  to  him,  Yea,  Lord,  thou  knowest 

17  that  I  love  thee.  He  saith  to  him.  Feed  my  sheep  He  saith  to 
him  the  third  time,  Simon,  son  of  Jonah,  lovest  thou  me  ?  Peter  was 
grieved,  because  he  said  to  him  the  third  time,  Lovest  thou  me  ? 
And  he  said  to  him.   Lord,  thou  knowest  all  things  ;  thou  knowest 

18  that  I  love  thee.  Jesus  saith  to  him.  Feed  my  sheep :  Verily,  ve- 
rily I  say  unto  thee,  when  thou  wast  young,  thou  didst  gird  thyself, 
and  walk  whither  thou  wouldest :  but  when  thou  shalt  be  old, 
thou  shalt  stretch  out  thy  hands,  and  another  shall  gird  thee,  and 

19  carry  thee  whither  thou  wouldest  not.     This  he  said,  signifying  by 

20  what  death  he  should  glorify  God.  And  having  said  this,  he  saith 
to  him,  Follow  me.  Peter  turning  about,  seeth  the  disciple 
whom   Jesus  loved  following,  who  also  leaned  on  his  breast   at 

21  supper,  and  said,  Lord,  who    is  he  that  betrayeth   thee  '    Peter 

22  seeing  him,  saith  to  Jesus,  Lord,  and  what  shall  this  man  do  ? 
Jesus  saith  to  him,  If  I  will  that  he  tarry  till  I  come,  what  is  it  ^o 

23  thee  ?  Follow  thou  me.  Then  went  this  saying  abroad  among 
the  brethren,  that  that  disciple  should  not  die.  Yet  Jesus  did 
not  say  to  him.  That  he  should  not  die  :  but,  If  I  will  that  he  tarrj' 
till  I  come,  what  is  it  to  thee  ? 

24  This  is  the  disciple  who  testifieth  of  these  thmgs,  and  wrote  these 

25  things  :  and  we  know  that  his  testimony  is  true.  And  there  are  also 
many  other  things  which  Jesus  did,  which,  if  they  were  to  be  writ 
ten  particularly,  I  suppose  that  even  the  world  itself  would  not 
contain  the  books  that  were  written. 

17.  Because  he  said  the  third  time — As  if  he  did  not  believe  him. 

18.  When  thou  art  old — He  lived  about  thirty-six  years  after  this  :  another  shall 
gird  thee — They  were  tied  to  the  cross  till  the  nails  were  driven  in;  and  shall 
carry  thee — With  the  cross:  whither  thou  wouldest  not — According  to  nature  ;  to 
the  place  where  the  cross  was  set  up. 

19.  By  what  death  he  should  glorify  God — It  is  not  only  by  acting,  but  chiefly 
by  suffering,  that  the  saints  glorify  God.  Follow  me — Showing  hereby  likewise 
what  death  he  should  die. 

20.  Peter  turning — As  he  was  walking  after  Christ.  Seeth  the  disciple  whom 
Jesus  loved  following  him — There  is  a  peculiar  spirit  and  tenderness  in  this  plain 
passage.  Christ  orders  St.  Peter  to  follow  him  in  token  of  his  readiness  to  be 
crucified  in  his  cause.  St.  John  stays  not  for  the  call ;  he  rises  and  follows  him 
too  ;  but  says  not  one  word  of  his  own  love  or  zeal.  He  chose  that  the  action 
only  should  speak  this;  and  even  when  he  records  the  circumstance,  he  tells  us 
not  what  that  action  meant,  but  with  great  simplicity  relates  the  fact  only.  If 
here  and  there  a  generous  heart  sees  and  emulates  it,  be  it  so ;  but  he  is  not 
solicitous  that  men  should  admire  it.  It  was  addressed  to  his  beloved  Master, 
and  it  was  enough  that  he  understood  it. 

22.  If  I  will  that  he  tarry — Without  dying,  till  I  come — To  judgment.  Cer- 
tainly he  did  tarry,  till  Christ  came  to  destroy  Jerusalem.  And  who  can  tell, 
when  or  how  he  died  ?   What  is  that  to  thee  ? — Who  art  to  follow  me  long  before. 

23.  The  brethren — That  is,  the  Christians.  Our  Lord  himself  tnught  them 
that  appellation,  chap,  xx,  17.  Yet  Jesus  did  not  say  to  him,  that  he  should  not 
die — Not  expressly.  And  St.  John  himself,  at  the  time  of  writing  his  Gospel, 
seems  not  to  have  known  clearly,  whether  he  should  die  or  not. 

24.  This  is  the  disciple  who  testifieth — Being  still  alive  after  he  had  wrote.  And 
we  know  that  his  testimony  is  true — The  Church  added  these  words  to  St.  John's 
Gospel,  as  Tertius  did  those  to  St.  Paul's  Epistle  to  the  Romans,  chap,  xvi,  22. 

25.  If  they  were  to  be  written  particularly — Every  fact,  and  all  the  circum. 
stances  of  it.  /  suppose — This  expression,  which  softens  the  hyperbole,  shows 
tnat  St.  John  wrote  this  verse. 


NOTES 

ON 

THE   ACTS   OF   THE    APOSTLES. 


This  book,  in  which  St.  Luke  records  the  actions  of  the  apostletH  particalarly 
of  St.  Peter  and  St.  Paul,  (whose  companion  in  travel  he  was,)  is  as  it  were  the 
centre  between  the  Gospel  and  the  Epistles.  It  contains,  after  a  very  brief  re. 
capitulation  of  the  evangelical  history,  a  continuation  of  the  history  of  Christ, 
tlie  event  of  his  predictions,  and  a  kind  of  supplement  to  what  he  had  before 
spoken  to  his  disciples,  by  the  Holy  Ghost  now  given  unto  them.  It  contains 
also  the  seeds,  and  first  stamina  of  all  those  things,  which  are  enlarged  upon  in 
the  epistles. 

The  Gospels  treat  of  Christ  the  head.  The  Acts  show  that  the  same  things 
befell  his  body;  which  is  animated  by  his  Spirit,  persecuted  by  the  world, 
defended  and  exalted  by  God. 

In  this  book  is  shown  the  Christian  doctrine,  and  the  method  of  applying  it  to 
Jews,  heathens,  and  believers ;  that  is,  to  those  who  are  to  be  converted,  and 
those  who  are  converted :  the  hinderances  of  it  in  particular  men,  in  several 
kinds  of  men,  in  different  ranks  and  nations  :  the  propagation  of  the  Gospel,  and 
that  grand  revolution  among  both  Jews  and  heathens :  the  victory  thereof,  in 
spite  of  all  opposition,  from  all  the  power,  malice,  and  wisdom  of  the  whole 
world,  spreading  from  one  chamber  into  temples,  houses,  streets,  markets,  fields 
mns,  prisons,  camps,  courts,  chariots,  ships,  villages,  cities,  islands :  to  Jews, 
heathens,  magistrates,  generals,  soldiers,  eunuchs,  captives,  slaves,  women,  chil 
dren,  sailors :  to  Athens,  and  at  length  to  Rome. 

THE  PARTS  OF  IT  ARE  SEVEN  : 

1.  Pentecost,  with  its  antecedents         ....  .      Chap,  i-ii 

2.  Transactions  with  the  Jews,  in  Jerusalem,  in  all  Judea,  and  in 

Samaria          .........  ui-ii 

3.  Transactions  at  Cesarea,  and  the  reception  of  the  Gentiles     .  ..*"*' 

4.  The  first  course  of  Barnabas  and  Paul  among  the  Gentiles     .  .  xiii-ziv 
H.  The  embassy  to,  and  council  at  Jerusalem,  concerning  the  liberty 

of  the  Gentiles !▼ 

6.  The  second  course  of  St.  Paul xvi-xix 

7    Hi»  third,  a«  far  M  Rome  xii-xxriii 


THE  ACTS. 


The  former  tieatise  have  I  composed,  O  Theophilus,  of  all  thmgs 

i  which  Jesus  began  both  to  do  and  to  teach,  Until  the  day  he  was 

taken  up,  after  having  through  the  Holy  Ghost  given  command 

3  ment  to  the  apostles  whom  he  had  chosen :  To  whom  also  he  pre- 
sented himself  alive,  after  his  passion,  by  many  infallible  proofs, 
being  seen  by  them  forty  days,  and  speaking  of  the  things  pertain 

4  ing  to  the  kingdom  of  God.  And  having  assembled  them  together, 
he  commanded  them  not  to  depart  from  Jerusalem,  but  to  wait  for 
the  promise  of  the  Father,  which,  saith  he,  ye  have  heard  from  me. 

5  For  John  indeed  baptized  with  water;  but  ye  shall  be  baptized  with 

6  the  Holy  Ghost  not  many  days  hence.  And  when  they  were  come 
together,   they  asked  him,  saying,  Lord,   dost   thou  at  this  time 

7  restore  the  kingdom  to  Israel  ?  But  he  said  to  them.  It  is  not  for 
you  to  know  the  times  or  the  seasons  which  the  Father  hath  put  in 

8  his  own  power  But  ye  shall  receive  power,  the  Holy  Ghost  being 
come  upon  you,  and  shall  be  witnesses  to  me,  both  in  Jerusalem, 
and  in  all  Judea,  and  Samaria,  and  to  the  uttermost  part  of  the  earth. 

9  And  having  spoken  these  things,  while  they  beheld,  he  was  taken 

10  up,  and  a  cloud  received  him   from  their  sight.     And  while  they 
were  steadfastly  looking  up  to  heaven,  as  he  went  up,  behold  t  vo 

1 1  men,  in  white  apparel,  stood  by  them.  Who  also  said,  Ye  men  of 

Verse  1.  The  former  treatise — In  that  important  season  which  reached  from 
the  resurrection  of  Christ  to  his  ascension,  the  former  treatise  ends,  and  this 
begins  :  this  describing  the  Acts  of  the  Holy  Ghost,  (by  the  apostles,)  as  that  does 
the  acts  of  Jesus  Christ.  Of  all  things — In  a  summary  manner :  which  Jesus 
began  to  do — until  the  day — That  is,  of  all  things  which  Jesus  did  from  the  begin- 
ning till  that  day. 

2.  After  having  given  commandment — In  the  3d  verse  St.  Luke  expresses  in 
general  terms  what  Christ  said  to  his  apostles  during  those  forty  days.  But  in 
the  4th  and  following  verses  he  declares  what  he  said  on  the  day  of  his  ascension. 
He  had  brought  his  former  account  down  to  that  day ;  and  from  that  day  begins 
the  Acts  of  the  Apostles. 

3.  Being  seen  by  them  forty  days — That  is,  many  times  during  that  space 
And  speaking  of  the  things  pertaining  to  the  kingdom  of  God — Which  was  the 
sum  of  all  his  discourses  with  them  before  his  passion  also. 

4.  Wait  for  the  promise  of  the  Father,  which  ye  have  heard  from  me — When  he 
was  with  them  a  little  before,  as  it  is  recorded,  Luke  xxiv,  49. 

5.  Ye  shall  be  baptized  with  the  Holy  Ghost — And  so  are  all  true  believers  to 
the  end  of  the  world.  But  the  extraordinary  gifts  of  the  Holy  Ghost  also  are 
lere  promised. 

6.  Dost  thou  at  this  time — At  the  time  thou  now  speak^et  of?  not  many  daya 
\tnce  ?  restore  the  kingdom  to  Israel  7 — They  still  seemed  to  dream  of  an  outward, 
temporal  kingdom,  in  which  the  Jews  should  have  dominion  over  all  nations.  It 
aeeiiis  they  came  in  a  body,  having  before  concerted  the  design,  to  ask  when  thic 
kingdom  would  come. 

7.  Tht  times  or  the  seasons — Times,  in  the  language  of  the  Scriptares,  denoie 
a  longer ;  seasons,  a  shorter  space.  Which  the  Father  hath  put  in  his  own  power — 
To  be  revealed  when  and  to  whom  it  pleaseth  him. 

8.  But  ye  shall  receive  power — and  shall  he  ivitnesses  to  me — That  is,  ye  shall 
be  emr»ow«»-»''  ♦"  nrjtnosa  mv  Gospel,  both  by  your  preaching  and  suffering. 


276  THE  ACTS. 

Galilee,  why  stand  ye  gazing  into  heavrn  ?     Th  s  Jesus  who  is 
taken  up  from  you  into  heaven,  shall  come  as  ye  have  seen  him 

12  going  into  heaven.  Then  they  returned  to  Jerusalem  from  tfie 
mount  called  Olivet,  which  is  from  Jerusalem  a  Sabbath-day's 
journey. 

13  *  And  when  they  were  come  m,  they  went  up  into  the  upper 
room,  where  both  Peter  and  James,  and  John  and  Andrew,  Phili]' 
and  Thomas,  Bartholomew  and  Matthew,  James  the  son  of  Alpheur 

14  and  Simon  Zelotes,  and  Jude  the  brother  of  James,  tarried.  Thest 
all  continued  with  one  accord  in  prayer  and  supplication  with  the 
women,  and  Mary  the  motlier  of  Jesus,  and  his  brethren. 

15  And  in  these  days,  Peter  standing  up  in  the  midst  of  the  disci- 
ples, (the  number  of  persons  together  was  about  a  hundred  and 

16  twenty,)  said.  Men,  brethren,  this  f  scripture  must  needs  have 
been  fulfilled,  which  the  Holy  Ghost  spake  before,  by  the  mouth 
of  David,  concerning  Judas,  who  was  guide  to  them  that  appre- 

17  hended  Jesus.     For  he  was  numbered  with  us,  and  had  obtained 

18  part  of  this  ministry.  Now  this  man  purchased  a  field  with  the 
reward  of  iniquity,  and  falling  down  on  his  face,  he  burst  asunder 

19  in  the  middle,  and  all  his  bowels  gushed  out.  And  it  was  known 
to  all  that  dwell  at  Jerusalem,  so  that  that  field  is  called,  in  their 

20  own  tongue,  Akeldama,  that  is.  The  field  of  blood.  For  it  is  writ- 
ten in  the  book  of  Psalms,  |  Let  his  habitation  be  desolate,  and  le 

21  no  man  dwell  therein  :  and,  ^  His  bishopric  let  anotlier  take.  Where- 
fore of  these  men  who  have  been  with  us  all  the  time  that  the  Lord 

22  Jesus  was  going  in  and  out  over  us.  Beginning  from  the  baptism  of 
John,  till  the  day  he  was  taken  up  from  us,  one  must  be  a  witness 

23  with  us  of  his  resurrection.    And  they  appointed  two,  Joseph  called 

12.  A  Sabbath-day's  journey — The  Jews  generally  fix  this  to  two  thousand 
cubits,  which  is  not  a  mile. 

13.  They  went  up  into  the  upper  room — The  upper  rooms,  so  frequently  men 
tioned  in  Scripture,  were  chambers  in  the  highest  part  of  the  house,  set  apart  by 
the  Jews  for  private  prayer.  These,  on  account  of  their  being  so  retired  and  con 
venient,  the  apostles  now  used  for  all  the  offices  of  religion. 

14.  His  brethren — His  near  kinsmen,  who  for  some  time  did  not  believe ;  it 
seems  not  till  near  his  death. 

15.  The  mimber  of  persons  together — Who  were  together  in  the  upper  room, 
were  a  hundred  and  twenty — But  he  had  undoubtedly  many  more  in  other 
places ;  of  whom  more  than  five  hundred  saw  him  at  once  after  his  resurrec 
tion,  1  Cor.  xv,  6. 

18.  This  man  purchased  a  field  with  the  reward  of  iniquity — That  is,  a  field 
was  purchased  with  the  reward  of  his  iniquity;  though  very  possibly  Judas  might 
design  the  purchase.  And  falling  down  on  his  face — It  seems  the  rope  broke 
before,  or  as  he  died. 

19.  In  their  own  tongue — This  expression,  That  is.  the  field  ofhloud,  St.  Luke 
«ems  to  have  added  to  the  words  of  St.  Peter,  for  the  use  of  Theophilus  and  other 
■readers  who  did  not  understand  Hebrew. 

20.  His  bishopric — That  is,  his  apostleship. 

21.  All  the  time  that  the  Lord  Jesus  was  going  in  and  out — ^That  is,  conversing 
familiarly:  over  us — as  our  Master. 

22.  To  be  a  witness  with  us  of  his  resurrection — And  of  the  circumstances 
which  preceded  and  followed  it. 

23.  And  they  appointed  two — So  ftirthe  faithftil  could  go  by  consulting  together 

•  Matt.  *,  2  ;  Mark  iii,  14  ;  Luke  vi,  13.         +  Psa.  xli,  9.         J  Psa.  Ixix,  25 
{)  Psa.  cix,  8. 


CHAPTER  11  277 

24  Barsabas,  who  was  surnamed  Justus,  and   Matthias.     And   they 
prayed  and  said,  Thou,  Lord,  who  knowest  the  hearts  of  all,  show 

25  which  of  these  two  thou  hast  chosen.  To  take  part  of  this  ministry 
and  apostleship,  from  which  Judas  by  transgression  fell,  to  go  to 

26  his  own  place.    And  they  gave  forth  their  lots,  and  the  lot  feU  upon 
Matthias  ;  and  he  was  numbered  with  the  eleven  apostles. 

II.       And  vvhen  the  day  of  pentecost  was  come,  they  were  all  with 

2  one  accord  in  one  place.     And  suddenly  there  came  a  sound  from 
heaven,  as  of  a  rushing  violent  wind,  and  it  filled  all  the  house 

3  where  they  were  sitting.      And  there  appeared  to  them  distinct 
i  tongues,  as  of  fire  ;  and  it  sat  upon  each  of  them.     And  they  were 

all  filled  with  the  Holy  Ghost,   and  began   to  speak  with   othei 

5  tongues,  as   fhe   Spirit   gave  them   utterance.      And  there   were 
dwelling   in    Jerusalfm   Jews,   devout  men,   out   of   every  nation 

6  under  heaven.     And  when  this  was  noised  abroad,  the  multitude 
came  together,  and  were  confounded,  because  every  man  heard 

7  them  speaking  in  his  own  language.     And  they  were  amazed,  and 
marvelled,  saying  one  to  another.  Behold,  are  not  all  these  who  are 

8  speaking  Galileans  ?     And  how  hear  we  every   one,  in  our  own 

9  native  language,  Parthians,  and  Medes,  and  Elamites,  and  dwell- 
ers in  Mesopotamia,  and  Judea,  and  Cappadocia,  Pontus  and  Asia, 

10   Phrygia   and    Pamphylia,   Egypt,  and  the   parts   of  Africa   about 

but  no  firther.  Therefore  here  commenced  the  proper  use  of  the  lot,  whereby  a 
matter  of  importance,  which  cannot  be  determined  by  any  ordinary  method,  is 
committed  to  the  Divine  decision, 

25.  Fell — By  his  transgression — Some  time  before  his  death:  to  go  to  Ma  oitn 
place — That  which  his  crimes  had  deserved,  and  which  he  had  chosen  for  himself, 
far  from  the  other  apostles,  in  the  region  of  death. 

[I.  At  the  pentecost  of  Sinai,  in  the  Old  Testament,  and  the  pentecost  of 
Jerusalem,  in  the  New,  where  the  two  grand  manifestations  of  God,  the  legal 
and  the  evangelical ;  the  one  from  the  mountain,  and  the  other  from  heaven ; 
the  terrible,  and  the  merciful  one.  They  were  all  with  one  accord  in  one  place — 
So  here  was  a  conjunction  of  company,  minds,  and  place  ;  the  whole  hundred  and 
twenty  being  present. 

2.  And  suddenly  there  came  a  sound  from  heaven — So  will  the  Son  of  man  come 
to  judgment.  And  it  filled  all  the  house — That  is,  all  that  part  of  the  temple 
where  they  were  sitting. 

3.  And  there  appeared  distinct  tongues,  as  of  fire — That  is,  small  flames  of  fire. 
This  is  all  which  the  phrase,  tongues  of  fire,  means  in  the  language  of  the  seventy. 
Yet  it  might  intimate  God's  touching  their  tongues  as  it  were  ftogether  with  their 
hearts)  with  Divine  fire :  his  giving  them  such  words  as  were  active  and  penetrating, 
even  as  flaming  fire. 

4.  And  they  began  to  speak  with  other  tongues — The  miracle  was  not  in  the  ears 
of  the  liearers,  (as  some  have  unaccountably  supposed,)  but  in  the  mouth  of  the 
ipeakers.  And  this  family  praising  God  togetlier,  with  the  tongues  of  all  the 
ivorld,  was  an  earnest  that  the  whole  world  should  in  due  time  praise  God  in 
heir  various  tongues.  As  the  Spirit  gave  them  utterance — Moses,  the  type  of 
he  ttw,  was  of  a  slow  tongue ,  but  the  Gospel  speaks  with  a  fiery  and  flaming  one 

5.  And  there  were  dwelling  in  Jerusalem  Jews — Gathered  from  all  parts  by  the 
peculiar  providence  of  God. 

6  The  multitude  came  together,  and  were  confounded — The  motions  of  their 
miiifls  were  swift  and  various. 

9  Judia — The  dialect  of  which  greatly  differed  from  that  of  Galilee.  Asia-  ■ 
The  country  strictly  so  called. 

10  Roman  sojourners — Born  at  Rome,  but  now  living  at  Jerusalem.  Tbest 
seem  to  have  come  to  Jerusalem  after  those  who  are  above  mentioned.     All  of 

Som  were  partly  Jews  by  birth,  and  partly  proselytes. 


278  THE  ACTS. 

11  Gyrene,  and  Roman  sojourners,  (Jews  and  proselytes,)  Cretans  and 
Arabians,  we  hear  them  speaking  in  our  tongues  the  wonderfu. 

12  works  of  God  ?     And  they  were  all  amazed,  and  were  in  doubt, 
■3  saying  one  to  another.  What  can  this  mean  ?    But  others  mocking, 

said,  They  are  full  of  sweet  wine. 

14  Then  Peter  standing  up  with  the  eleven,  lifted  up  his  voice 
and  said  to  them.  Men  of  Judea,  and  all  ye  that  dwell  at  Jerusalem. 

15  be  this  known  to  you,  and  hearken  to  my  words.  These  are  noi 
drunken,  as  ye  suppose :   for  it  is  but  the  third  hour  of  the  day, 

»C  But  this  is  that  which  was  spoken  by  the  Prophet  Joel,  *  And  it 

17  shall  come  to  pa  is  in  ,e  last  days,  saith  God,  I  will  pour  out  of  my 
Spirit  upon  all  Acs.. .  and  your  sons  and  your  daughters  shall 
prophesy,  and  your  young  men  shall  see  visions,  and  your  old  men 

18  sh  11  dream  dreams :  And  in  those  days  I  will  pour  out  of  my  Spi- 
rit jpon  my  servants  and  upon  my  handmaids,  and  they  shall  pro- 

19  phesy.     And  I  will  show  prodigies  in  heaven  above,  and  signs  on 

11.  Cretans — One  island  seems  to  be  mentioned  for  all.  The  wonderful  works 
of  God — Probably  those  which  related  to  the  miracles,  death,  resurrection,  and 
ascension  of  Christ,  together  with  the  effusion  of  his  Spirit,  as  a  fulfilment  of  his 
promises,  and  the  g-lorious  dispensations  of  Gospel  grace. 

12.  They  were  all  amazed — All  the  devout  men. 

13.  But  others  mocking — The  world  begins  with  mocking,  thence  proceeds  to 
cavilling,  chap,  iv,  7;  to  threats,  ver.  17;  to  imprisoning,  chap,  v,  18;  blows, 
ver.  40 ;  to  slaughter,  chap,  vii,  58.  These  mockers  appear  to  have  been  some  of 
the  natives  of  Judea,  and  inhabitants  of  Jerusalem,  (who  understood  only  the 
dialect  of  the  country,)  by  the  apostle's  immediately  directing  his  disct^urse  to 
them  in  the  next  verse.  They  are  full  of  sweet  wine — So  the  Greek  word  pro- 
perly signifies.  There  was  no  new  wine  so  early  in  the  year  as  pentecost.  Thus 
natural  men  are  wont  to  ascribe  supernatural  things  to  mere  natural  causes ;  and 
many  times  as  impudently  and  unskilfully  as  in  the  present  case. 

14.  Then  Peter  standing  vp — All  the  gestures,  all  the  words  of  Peter,  show 
the  utmost  sobriety ;  lifted  vp  his  voice — With  cheerfulness  and  boldness ;  and 
said  to  them — This  discourse  has  three  parts ;  each  of  which,  ver.  14,  22,  29, 
begins  with  the  same  appellation,  mm :  only  to  the  last  part  he  prefixes  with 
more  familiarity  the  additional  word  brethren.  Men  of  Judea — That  is,  ye  that 
are  born  in  Judea.     St.  Peter  spoke  in  Hebrew,  which  they  all  understood. 

15.  It  is  but  the  third  hour  of  the  day — That  is,  nine  in  the  morning.  And  on 
the  solemn  festivals  the  Jews  rarely  ate  or  drank  any  thing  till  noon. 

16.  But  this  is  that  which  was  spoken  of  by  the  prophet — But  there  is  another 
and  better  way  of  accounting  for  this. 

17.  The  times  of  the  Messiah  are  frequently  called  the  last  days,  the  Gospel 
being  the  last  dispensation  of  Divine  grace.  I  toill  pour  out  of  my  Spirit — Not 
on  the  day  of  pentecost  only,  upon  all  flesh — On  persons  of  every  age,  sex,  and 
rank.  And  your  young  men  shall  see  visions — In  young  men  the  outward  senses 
are  most  vigorous,  and  the  bodily  strength  is  entire,  whereby  they  are  best  qualified 
to  sustain  the  shock  which  usually  attends  the  visions  of  God.  In  old  men  tht 
internal  senses  are  most  vigorous,  suited  to  divine  dreams.  Not  that  the  old  ar« 
wholly  excluded  from  the  former,  nor  the  young  from  the  latter. 

18.  And  tipon  my  servants — On  those  who  are  literally  in  a  state  of  servitude 

19.  And  I  will  show  prodigies  in  heaven  above,  and  signs  on  earth  beneath—- 
Great  revelations  of  grace  are  usually  attended  with  great  judgments  on  those  whc 
reject  it.  In  heaven — Treated  of,  ver.  20.  On  earth — Described  in  this  verse. 
Such  signs  were  those  mentioned,  ver.  22,  before  tlie  passion  of  Christ ;  tj  hich  are  so 
mentioned  as  to  include  also  those  at  the  very  time  of  the  passion  and  resurrec- 
tion,  at  the  destruction  of  Jerusalem,  and  at  the  end  of  the  world. 

Terrible  indeed  were  those  prodigies  in  particular  which  preceded  the  destruc- 
tion of  Tenisalem  :  such  as  the  flaming  sword  hanging  over  the  city,  and  the  Cery 

•  Joel  ii.  28 


CHAPTER  II.  279 

20  earth  beneath,  blood,  and  fire,  and  vapour  of  smoke.  The  sui 
shall  be  turned  into  darkness,  and  the  moon  into  blood,  before  the 

21  day  of  the  Lord,  the  great  and  illustrious  day,  come.  But  it  shall 
come  to  pass,  that  whosoever  shall  call  on  the  name  of  the  Lord, 

22  shall  be  saved.  Men  of  Israel,  hear  these  words  :  Jesus  of  Naza- 
reth, a  man  pointed  out  to  you  of  God,  by  miracles,  and  wonders, 
and  signs,  which  God  wrought  by  him  in  the  midst  of  you,  as 

22  yourselves  also  know ;  Him,  being  delivered  by  the  determinate 
counsel  and  foreknowledge  of  God,  ye  have  taken,  and  by  wicked 

lA  hands  have  crucified  and  slain :  whom  God  hath  raised  up, 
having  loosed  the  pains  of  death,  as  it  was  not  possible  that  he 

25  should  be  held  under  it.  For  David  speaketh  concerning  him, 
*  I  have  seen  the  Lord  always  before  my  face,  for  he  is  on  my 

26  right  hand,  that  I  may  not  be  moved.  Therefore  my  heart 
is  glad,  and    my  tongue  exulteth ;    yea,  and  my  flesh  shall  rest 

27  in  hope.     For  thou  wilt  not  leave  my  soul  in  hades,  neither  wilt 

28  thou  suffer  thy  Holy  One  to  see  corruption.  Thou  hast  made 
known  to  me  the  ways  of  life  ;  thou  wilt  fill  me  with  joy  by  thy 

29  countenance.     Men  and  brethren,  I  may  say  to  you  freely  of  the 

3omet  pointing  down  upon  it  for  a  year;  the  light  that  shone  upon  the  temple 
and  the  altar  in  the  night,  as  if  it  had  been  noon-day ;  the  opening  of  the  great 
and  heavy  gate  of  the  temple  without  hands  ;  the  voice  heard  from  the  most  holy 
place,  Let  us  depart  hence ;  the  admonition  of  Jesus  the  son  of  Ananus,  crying 
for  seven  years  together,  Wo,  wo,  wo ;  the  vision  of  contending  armies  in  the 
air,  and  of  entrenchments  thrown  up  against  a  city  there  represented ;  the  ter 
rible  thunders  and  lightnings,  and  dreadful  earthquakes,  which  every  one  con 
eidered  as  portending  some  great  evil :  all  which,  through  the  singular  providence 
of  God,  are  particularly  recorded  by  Josephus.  Blood — War  and  slaughter 
Fire — Burnings  of  houses  and  towns,  involving  all  in  clouds  o?  sinoke. 

20.  The  moon  shall  be  turned  into  blood — A  bloody  colour :  before  the  day  oj 
the  Lord — Eminently  the  last  day ;  though  not  excluding  any  other  day  or 
season,  wherein  the  Lord  shall  manifest  his  glory,  in  taking  vengeance  of  his 
adversaries. 

2L  But — whosoever  shall  call  on  the  name  of  the  Lord — This  expression  im. 
plies  the  whole  of  religion,  and  particularly  prayer  uttered  in  faith ;  shall  be  saved 
— From  all  those  plagues ;  from  sin  and  hell. 

23.  Hi7n,  being  delivered  by  the  determinate  counsel  and  foreknowledge  of  God— 
The  apostle  here  anticipates  an  objection,  Why  did  God  suiFer  such  a  person  to 
be  so  treated  ?  Did  he  not  know  what  wicked  men  intended  to  do  7  And  had  he 
not  power  to  prevent  it  ?  Yea.  He  knew  all  that  those  wicked  men  intended  to 
do.  And  he  had  power  to  blast  all  their  designs  in  a  moment.  But  he  did  not 
ex-rt  that  power,  because  he  so  loved  the  world!  Because  it  was  the  determined 
cov  Kel  of  his  love,  to  redeem  mankind  from  eternal  death,  by  the  death  of  his 
only  begotten  Son. 

24.  Having  loosed  the  pains  of  death — The  word  properly  means,  the  pains  of 
a  woman  in  travail.  As  it  was  not  possible  that  he  should  be  held  under  it — Be. 
cause  the  Scripture  must  needs  be  fulfilled. 

27.  Thou  wilt  not  leave  my  soul  in  hades — The  invisible  world.  But  it  does 
n>.  appear,  that  ever  our  Lord  went  into  hell.  His  soul,  when  it  was  separated 
&om  the  body,  did  not  go  thither,  but  to  paradise,  Luke  xxiii,  43.  The  meaning 
is.  Thou  wilt  not  leave  my  soul  in  its  separate  state,  nor  suffer  my  body  to  be 
corrupted. 

28.  Thou  hast  made  known  to  me  the  ways  of  life — That  is,  Thou  hast  raised 
me  from  the  dead.  Thou  wilt  fill  me  with  joy  by  thy  countenance — When  ] 
ascend  to  thy  right  hand. 

89.   The  patriarch — A  more  honourable  title  than  king 

*  Psalm  xvi.  8. 


280  THE  ACTS. 

patriarch  David,  that  he  is  both  dead  and  buried,  and  his  sepulchre 

30  is  among  us  to  this  day.  Therefore  being  a  prophet,  and  knowing 
that   God  had  sworn  with  an  oath  to  him,  that  of  the  fruit  *  of 

31  his,  loins  one  should  sit  on  his  throne  ;  he  foreseeing  this,  spake  of 
the  resurrection  of  Christ,  That  his  soul  was  not  left  in  hades 

32  neither  r'id  his  flesh  see  corruption      This  Jesus  God  hath  raised 

33  up,  whereof  all  we  are  witnesses.  Being  therefore  exalted  by  the 
right  hand  of  God,  and  having  received  from  the  Father  the  pronJse 
oT  i.he  Holy  Ghost,  he  hath  shed  forth  this,  which  ye  now  see  and 

J4  hear.  For  David  is  not  ascended  into  the  heavens ;  but  he  saith 
himself,  f  The  Lord  said  to  ray  Lord,  Sit  thou  on  my  right  hand, 

35  Undl  I  make  thine  enemies  thy  footstool.     Therefore  let  all  the 

36  house  of  Israel  know  assuredly,  that  God  hath  made  this  Jesus 
whom  ye  crucified  both  Lord  and  Christ. 

37  And  hearing  this,  they  were  pierced  to  the  heart,  and  said 
to    Peter   and  the  rest   of   the    apostles,    Brethren,    what    shall 

38  we  do  ?  And  Peter  said.  Repent,  and  be  baptized  every  one 
of  you,  m   the  name  of  Jesus,    for    the    remission  of  sins,  and 

39  ye  shall  receive  the  gift  of  the  Holy  Ghost.  For  the  promise 
is  to  you  and  to  your  children,  and  to  all  that  are  afar  off,  whom- 

40  soever  the  Lord  our  God  shall  call.  And  with  many  other  words» 
did  he  testify  and  exhort,  saying.  Save  yourselves  from  this  per- 

32.  He  foreseeing  this,  spake  of  the  resurrection  of  Christ — St.  Peter  argiies 
vhus :  It  is  plain,  David  did  not  speak  this  of  himself.  Therefore  he  spake  ot 
Christ's  rising.  But  how  does  that  promise  of  a  kingdom  imply  his  resurrection  7 
Because  he  did  not  receive  it  before  he  died,  and  because  his  kingdom  was  to  en- 
dure for  ever,  2  Sam.  vii,  13. 

33.  Being  exalted  by  the  right  hand  of  God — By  the  right  hand;  that  is,  the 
mighty  power  of  God.  Our  Lord  was  exalted  at  his  ascension  to  God's  right 
nand  in  heaven. 

34.  Sit  thou  on  my  right  hand — In  this  and  the  following  verse  is  an  allusion 
to  two  ancient  customs ;  one,  to  the  highest  honour  that  used  to  be  paid  to  per- 
sons  by  placing  them  on  the  right  hand,  as  Solomon  did  Bathsheba,  when  sitting 
on  his  throne,  1  Kings  ii,  19 ;  and  the  other,  to  the  custom  of  conquerors,  who 
used  to  tread  on  the  necks  of  their  vanquished  enemies,  as  a  token  of  their  entire 
victory  and  triumph  over  them. 

35.  Until  I  make  thine  enemies  thy  footstool — This  text  is  here  quoted  with  the 
greatest  address,  as  suggesting  in  the  words  of  David,  their  great  prophelic 
monarch,  how  certain  their  own  ruin  must  be,  if  they  went  on  to  oppose  Christ 

36.  Lord — Jesus,  after  his  exaltation,  is  constantly  meant  by  this  word  in  the 
New  Testament,  unless  sometimes  where  it  occurs,  in  a  text  quoted  from  the 
Old  Testament. 

37.  They  said  to  the  apostles.  Brethren — They  did  not  style  them  so  before. 

38.  Repent — And  hereby  return  to  God :  be  baptized — Believing  in  the  nam* 
of  Jesus — And  ye  shall  receive  the  gift  of  the  Holy  Ghost— See  the  three  one 
God  clearly  proved.  See  chap,  xxvi,  20.  The  gift  of  the  Holy  Ghost  does  nof 
-nean  in  this  place  the  power  of  speaking  with  tongues.  For  the  promise  of 
this  was  not  given  to  all  that  were  afar  off,  in  distant  ages  and  nations.  Bui 
rather  the  constant  fruits  of  faith,  even  righteousness,  and  peace,  and  joy  in  the 
Holy  Ghost.  Whornsoever  the  Lord  our  God  shall  call — (Whether  they  are  Jews 
or  Gentiles)  by  his  word  and  by  his  Spirit :  and  who  are  not  disobedient  to  the 
heavenly  calling.  But  it  is  observable  St.  Peter  did  not  yet  understand  the  «rery 
words  he  spoke. 

40.  And  with  many  other  words  did  he  testify  and  exhort — In  such  an  accepted 
time  we  should  add  line  upon  line,  and  not  /eave  off,  till  the  thing  is  done. 

•  Psalm  Ixxxix,  4,  &c.         t  Psalm  ex,  1. 


CHAPTER  III.  281 

11  verse  generation.  Then  they,  gladly  receiving  his  word,  wer« 
baptized  ;  and  there  were  added  to  them  that  day  about  three  thou- 

42  <and  souls.  And  they  continued  steadfast  in  the  teaching  of  the 
apostles,  and  the  fellowship,  and  the  breaking  of  bread,  and  the 

43  prayers.     And  fear  came  upon  every  soul,  and  many  wonders  and 

44  signs  were  wrought  by  the  apostles.  And  all  that  b?)jeved  wer^> 
If  together,  and  had  all  things  common.  And  sold  their  possessions 
\ti  and  goods,  and  divided  them  to  all,  as  any  one  had  need,     hui 

continuing  daily  with  one  accord  in  the  temple,  and  breaking  ihe 
bread  at  home,  they  partook  of  their  food  with  gladness  and  single- 

4?  ness  of  heart.  Praising  God,  and  having  favour  with  all  the  people 
And  the  Lord  added  daily  to  the  Church  those  who  were  saved. 

[II.     Now  Peter  and  John  went  up  together  into  the  temple,  at  the 

2  hour  of  prayer,  the   ninth  hour.     And  a  certain  man,  lame  from 

his  mother's  womb,  was  carried,  whom  they  laid  daily  at  the  gate 

of  the  temple,  called  Beautiful,  to  ask  alms  of  them  that  were  enter- 

Save  yourselves  from  this  perverse  generation — Many  of  whom  were  probably 
mocking  still. 

41.  And  there  were  added — To  the  hundred  and  twenty. 

42.  And  they  continued  steadfast — So  their  daily  Church  communion  consisted 
m  these  four  particulars :  1.  Hearing  the  word ;  2.  Having  all  things  common ; 
3.  Receiving  the  Lord's  Supper ;  4.  Prayer. 

Ye  difTrent  sects,  who  all  declare, 
Lo  here  is  Christ,  and  Christ  is  there ; 
Your  stronger  proofs  divinely  give. 
And  show  me  where  the  Christians  Uve  ! 

43.  And  fear  came  upon  every  soul — Of  those  who  did  not  join  with  them 
whereby  persecution  was  prevented,  till  it  was  needful  for  them. 

45.  And  sold  their  possessions — Their  lands  and  houses ;  and  goods — Their 
movables.  And  parted  them  to  all  as  any  one  had  need — To  say  the  Christians 
did  this  only  till  the  destruction  of  Jerusalem,  is  not  true ;  for  many  did  it  long 
after.  Not  that  there  was  any  positive  command  for  so  doing:  it  needed  not; 
for  love  constrained  them.  It  was  a  natural  fruit  of  that  love  wherewith  eacii 
member  of  the  community  loved  every  other  as  his  own  soul.  And  if  the  whole 
Christian  Church  had  continued  in  this  spirit,  this  usage  must  have  continued 
through  all  ages.  To  aflBrm  therefore  that  Christ  did  not  design  it  should  con- 
tinue, is  neither  more  nor  less  than  to  affirm,  that  Christ  did  not  design  this 
measure  of  love  should  continue.     I  see  no  proof  of  this. 

46.  Continuing  daily — breaking  the  bread — In  the  Lord's  Supper,  as  did  many 
Churches  for  some  ages.  They  partook  of  their  food  with  gladness  and  singleness 
of  heart — They  carried  the  same  happy  and  holy  temper  through  all  their  com. 
mon  actions :  eating  and  working  with  the  same  spirit  wherewith  they  prayed 
and  received  the  Lord's  Supper. 

47.  The  Lord  added  daily  such  as  were  saved — From  their  sins :  from  the 
guilt  and  power  of  them. 

III.  ..  The  ninth  hour — The  Jews  divided  the  time  from  sunrise  to  sunset  into 
twelvi  hours ;  which  were  consequently  of  unequal  length  at  different  times  of 
Xha  year,  as  the  days  were  longer  or  shorter.  The  third  hour  therefore  was  nine 
XL  the  morning;  the  ninth  three  in  the  aflernoon ;  but  not  exactly.  For  the 
i>itl  hour  was  the  middle  space  between  sunrise  and  noon  ;  which,  if  the  sui 
r.<sc  at  five,  (the  earliest  hour  of  its  rising  in  that  climate,)  was  half  an  noui 
ifler  eight:  if  at  seven  (the  latest  hour  of  its  rising  there)  was  half  an  hour  iftei 
nine.  The  chief  hours  of  prayer  were  the  tliird  and  ninth;  at  which  seasons 
tlie  morning  and  evening  sacrifices  were  offered,  and  incense  (a  kind  of  emblem 
representing  prayer)  burnt  on  the  golden  altar. 

2.  At  th".  gate  of  the  temple,  called  Beautiful — This  gate  was  added  by  Herod 
the  Great,  letween  the  court  of  the  Gentiles  and  that  of  Israel.  It  was  thirty 
cubits  high,  and  fifteen  broad,  and  made  of  Corinthian  brass,  more   pompous  in 


282  THE   ACTS. 

3  ing  into  the  temple.     Who  seeing  Peter  and  John  about  to  go  into 

4  the  temple,  askpd  an  alms.     And  Peter  looking  steadfastly  lipon 

5  him,  with  John,  said.  Look  on  us.     And  he  gave  heed  to  them,  ex- 

6  pecting  to  receive  something  of  them.     Then  said  Peter,  Silver  and 
gold  have  I  none ;  but  what  I  have,  I  give  thee :  in  the  name  of 

7  Jesus  Christ  of  Nazareth,  rise  up  and  walk.     And  taking  him  by 
the  right  hand  he  lifted  Mm  up,  and  immediately  his  feet  and  ankir 

8  bones  were  strengthened.  And  leaping  up,  he  stood  and  walked 
and  went  with  them  into  the  temple,  walking,  and  leaping,  and 

9  praising  God.     And  all  the  people  saw  him  walking  and  praising 

10  God.  And  they  knew  him,  that  this  was  he  who  had  sat  for  alms 
at  the  Beautiful  gate  of  the  temple,  and  were  filled  with  wonder  and 
amazement  at  that  which  had  befallen  him. 

1 1  And  as  he  held  Peter  and  John,  all  the  people  ran  together  to 
them,  in  the  portico  that  is  called  Solomon's,  greatly  wondering. 

12  And  Peter  seeing  it,  answered  the  people.  Ye  men  of  Israel,  why 
marvel  ye  at  this  ?  Or  why  do  ye  fix  your  eyes  on  us  as  if  by  our 

13  own  power  or  piety  we  had  made  this  man  to  walk  ?  The  God  of 
Abraham,  and  Isaac,  and  Jacob,  the  God  of  our  fathers,  hath 
glorified  his  Son  Jesus,  whom  ye  delivered  up,  and  renounced  him 
in  the  presence  of  Pilate,  when  he  was  determined  to  release  him. 

14  But  ye  renounced  the  Holy  One  and  the  Just,  and  desired  a  mur- 

15  derer  to  be  granted  you,  and  killed  the  Prince  of  life,  whom  God 

16  hath  raised  from  the  dead,  whereof  we  are  witnesses.  And  his 
name,  through  faith  in  his  name,  hath  strengthened  this  man,  whom 
ye  see  and  know :  yea,  the  faith  which  is  by  him,  hath  given  him 

17  this  perfect  soundness,  in  the  presence  of  you  all.     And  now,  bre- 

18  thren,  I  know  that  through  ignorance  ye  did  it,  as  did  also  your  ruljrs 
But  God  hath  thus  fulfilled  the  things  which  he  foretold  by  the  mouth 

its  workmanship  and    splendour    than   those    that   were    covered   with   silver 
and  gold. 

6.  Then  said  Peter,  Silver  and  gold  have  I  none — How  unlike  his  supposed 
successor !  Can  the  bishop  of  Rome  either  say  or  do  the  same  ? 

12.  Peter  answered  the  people — Who  were  running  together,  and  inquiring 
into  the  circumstances  of  the  fact. 

13.  The  God  of  our  fathers — This  was  wisely  introduced  in  the  beginning  of 
his  discourse,  that  it  might  appear  they  taught  no  new  religion,  inconsistent  with 
that  of  Moses,  and  were  far  from  having  the  least  design  to  divert  their  regards 
from  the  God  of  Israel.  Hath  glorified  his  Son — By  this  miracle,  whom  ye 
delivered  up — When  God  had  given  him  to  you,  and  when  ye  ought  to  have 
received  him  as  a  most  precious  treasure,  and  to  have  preserved  hini  with  all 
your  power. 

14.  Ye  renounced  the  Holy  One — Whom  God  had  marked  out  as  such  ;  and  the 
Just  One — Even  in  the  judgment  of  Pilate. 

1 6.  His  name — Himself:  his  power  and  love.  The  faith  which  is  by  Jum —  01 
wiiich  he  is  the  giver,  as  well  as  the  object. 

17.  And  now,  brethren — A  word  full  of  courtesy  and  compassion,  /  knoio — He 
speaks  to  their  heart,  that  through  ignorance  ye  did  it — which  lessened,  though  it 
could  not  take  away,  the  guilt.  As  did  also  your  rulers — The  prejudice  lying 
from  the  authority  of  the  chief  priests  and  elders,  he  here  removes,  but  with 
great  tenderness.  He  does  not  call  them  our,  but  your  rulers.  For  as  the  Jew 
ish  dispensati-ii  ceased  at  the  death  of  Christ,  consequently  so  did  the  authority 
of  its  rulers 

18.  But  God — Who  was  not  ignorant,  permitted  this  which  he  had  foretold 
to  bring  good  out  of  it. 


CHAPTER  IV.  283 

k9  of  all  the  prophets,  that  his  Christ  should  sufler.  Repent  ye  there- 
fore and  be  converted,  that  your  sins  may  be  blotted  out,  that  the 

20  times  of  refreshing  may  come  from  the  presence  of  the  Lord,  And 

21  he  may  send  to  you  Jesus  Christ,  who  was  before  appointed,  VVlioni 
heaven  must  receive,  till  the  times  of  the  restitution  of  all  things, 

82  which  God  hath  spoken  by  the  mouth  of  his  holy  prophets.  For 
Moses  truly  said  to  tlie  fathers,  *  The  Lord  your  God  shall  raise 
you   uj»  a  prophet  of  your  brethren,  like  unto  me ;  him  shall  ye 

23  heai  \n  all  things,  whatsoever  he  shall  say  to  you.  And  it  shall 
come  to  pass  that  every  soul  who  will  not  hear  that  prophet,  shall 

i  t  be  destroyed  from  among  the  people.  Yea,  and  all  the  prophets 
from   Samuel   and   them   that   followed,  whosoever   have  spoken 

26  have  also  foretold  these  days.  Ye  are  the  sons  of  the  prophets  and 
of  the  covenant  which  God  made  with  our  fathers,  saying  to  Abra- 
ham, fAnd  in  thy  seed  shall  all  the  families  of  the  earth  be  bless 

26  ed.  God  having  raised*  up  his  Son,  hath  sent  him  to  you  first,  to 
bless  you,  by  turning  every  one  of  you  from  your  iniquities. 

IV.     And  as  they  were  speaking  to  the  people,  the  priests,  and  the 


19.  Be  converted—Be  turned  from  sin  and  Satan  unto  God.  See  chap,  xxvi, 
20.  But  this  term,  so  common  in  modern  writings,  very  rarely  occurs  in  Scrip- 
ture:  perhaps  not  once  in  the  sense  we  now  use  it,  for  an  entire  change  from 
vice  to  lioliness.  That  the  times  of  refreshing — Wherein  God  largely  bestows 
his  refreshing  grace,  may  come — To  you  also.  To  others  they  will  assuredly 
come,  whether  ye  repent  or  no. 

20.  And  he  may  send — The  apostles  generally  speak  of  our  Lord's  second 
coming,  as  being  just  at  hand.  Who  was  before  appointed — Before  the  foundation 
of  the  world. 

21.  Till  the  times  of  the  restitution  of  all  things — The  apostle  here  comprises 
at  once  the  whole  course  of  the  times  of  the  New  Testament,  between  our  Lord's 
ascension  and  his  coming  in  glory.  The  most  eminent  of  these  are  the  aposto- 
lie  age,  and  tliat  of  the  spotless  Church,  which  will  consist  of  all  the  Jews  and 
Gentiles  united,  after  all  persecutions  and  apostacies  are  at  an  end. 

22.  The  Lord  shall  raise  you  up  a  prophet  like  unto  me — And  that  in  many 
particulars.  Moses  instituted  the  Jewish  Church  :  Christ  instituted  the  Chris- 
tian. With  the  prophesying  of  Moses  was  soon  joined  the  effect,  tlie  deliverance 
of  Israel  from  Egypt:  with  the  prophesying  of  Christ  that  grand  effect,  llie  de- 
liverance of  his  people  from  sin  and  deatli.  Those  who  could  not  bear  the  voice 
of  God,  yet  desired  to  hear  that  of  Moses.  Mucli  more  do  those  wlio  are  wea 
ried  with  the  law,  desire  to  hear  the  voice  of  Christ.  Moses  spake  to  the  peo- 
ple all,  and  only  those  things,  which  God  had  commanded  him  :  so  did  Christ. 
But  though  he  was  like  Moses,  yet  he  was  infinitely  superior  to  him,  in  person, 
IS  well  as  in  office. 

23.  Every  soul  who  will  not  hear  that  prophet,  shall  be  destroyed  from  among 
ihe  people — One  cannot  imagine  a  more  masterly  address  than  this,  to  warn  the 
lews  of  the  dreadful  consequence  of  their  infidelity,  in  the  very  words  of  their 
'avourito  prophet,  out  of  a  pretended  zeal  for  whom  they  rejected  Christ. 

24.  These  days — The  days  of  the  Messiah. 

5)5.  Ye  are  the  sons  of  the  prophets  and  of  the  covenant — That  is,  heirs  of  the 
_wophecie.«.  To  you  properly,  as  the  first  heirs,  belong  the  prophecies  and  the 
covenant. 

2G.  To  bless  you,  by  turning  you  from  your  iniquities — Which  is  the  great 
Gospel  blessing. 

IV.  1.  And  as  they  were  speaking  to  the  people,  the  priests — came  upon  them — So 
wisely  did  God  order,  that  they  should  first  bear  a  full  testimony  to  the  truth  in 
the  leiuplo,  and  then  in  the  great  council ;  to  which  they  c  mid  have  had  no  ac 
cesB,  had  they  not  been  brought  before  it  as  criminals. 

*  Deut.  xviii,  15.         t  Gen.  xii.  3. 


■84  THE  ACTS. 

2  captain  of  the  temple,  and  the  Sadducees  came  upon  them,  Being 
grieved  that  they  taught  the  people,  and  preached  through  Jesus 

3  the  resurrection  from  the  dead.     And  they  laid  hands  on  them,  and 

4  put  them  in  hold  till  the  next  day .  for  it  was  now  evening.     But 
many  of  them  who  had  heard  the  word,  believed :  and  the  number 

5  of  the  men  was  about  five  thousand.     And  on  the  morrow  were 
gathered  together  at  Jerusalem  their  rulers,  and  elders,  and  scribes, 

6  And  Annas  the  high  priest,  and  Caiaphas,  and  John,  and  Alexande  ' 

7  and  as  many  as  were  of  the  kindred  of  the  high  priest.     And  hav 
ing  set  them  in  the  midst,  they  asked,  By  what  power,  or  by  wha 

8  name,  have  ye  done  this  ?  Then  Peter,  filled  with  the  Holy  Ghosl 

9  said  to  thorn,  i^e  rulers  of  the  people,  and  elders  of  Israel,  If  we 
are  examined  this  day  of  the  benefit  done  to  the  impotent  man,  by 

10  what  means  he  is  healed.  Be  it  known  to  you  all,  and  to  all  the 
people  of  Israel,  that  by  the  name  of  Jesus  Christ  of  Nazareth, 
whom  ye  crucified,  whom  God  hath  raised  from  the  dead,  by  him 

11  doth  this  man  stand  before  you  whole.  *This  is  the  stone  which 
was   set  at  nought  by  you  builders,  which  is  become  the  head  of 

12  the  corner.  And  there  is  salvation  in  no  other  ;  for  there  is  no 
other  name  under  heaven  given  among  men,  whereby  we  must  be 
saved. 

13  And  seeing  the  boldness  of  Peter  and  John,  and  understanding 
that  they  were  illiterate  and  uneducated  men,  they  marvelled,  and 

2.  The  priests  being  grieved — That  the  name  of  Jesus  was  preached  to  the  peo- 
ple ;  especially  they  were  offended  at  the  doctrine  of  his  resurrection ;  for  as 
they  had  put  him  to  death,  his  rising  again  proved  him  to  be  the  Just  One,  and 
so  brought  his  blood  upon  their  heads.  The  priests  were  grieved,  lest  their  office 
and  temple  services  should  decline,  and  Christianity  take  root,  through  the  preach, 
ing  of  the  apostles,  and  their  power  of  working  miracles  :  the  captain  of  the  tern, 
pie — Being  concerned  to  prevent  all  sedition  and  disorder,  the  Sadducees — Be. 
ing  displeased  at  the  overturning  of  all  their  doctrines,  particularly  with  regard 
to  the  resurrection. 

4.  The  number  of  the  men — Beside  women  and  children,  were  about  five  thou- 
sand — So  many  did  our  Lord  now  feed  at  once  with  the  bread  from  heaven ! 

5.  Rulers,  and  elders,  and  scribes — Who  were  eminent  for  power,  for  wisdom, 
and  for  learning. 

6.  Annas,  who  had  been  the  high  priest,  and  Caiaphas,  who  was  so  then. 

7.  By  what  name — By  what  authority,  have  ye  done  this? — They  seem  to  speak 
ambiguously  on  purpose. 

8.  Then  Peter,  filled  with  the  Holy  Ghost — That  moment.  God  moves  his  in- 
Btruments,  not  when  they  please,  but  just  when  he  sees  it  needful.  Ye  rulers-  ■ 
He  gives  them  the  honour  due  to  their  office. 

10.  Be  it  known  to  you  all — Probably  the  herald  of  God  proclaimed  this  with 
a  loud  voice.  Whom  God  hath  raised  from  the  dead — They  knew  in  their  own 
consciences  that  it  was  so.  And  though  they  had  hired  the  soldiers  to  tell  a  most 
senseless  and  incredible  tale  to  tlie  contrary,  Matt,  xxviii,  12,  15,  yet  it  is  ob. 
i^ervable,  they  did  not,  so  far  as  we  can  learn,  dare  to  plead  it  before  Peter  ind 
John. 

12.  There  is  no  other  name  whereby  we  must  be  saved — The  apostle  usea  a 
beautiful  gradation,  from  the  temporal  deliverance  which  had  been  wrought  foi 
the  poor  cripple,  by  the  power  of  Christ,  to  that  of  a  much  nobler  and  more  im. 
portant  kind,  which  is  wrought  by  Christ  for  impotent  and  sinful  souls.  He 
therein  follows  the  admirable  custom  of  his  great  Lord  and  Master,  who  con- 
tinually  took  occasion  from  earthly  to  speak  of  spiritual  things. 

13.  Illiterate  and  uneducated  men — Even  by  such  men  (though  not  by  suco 
only)  hath  God  in  all  ages  cau«!ed  his  word  to  be  preached  before  the  world. 

*  Psalm  cx\'iii,  22 


CHAPTER  IV  285 

14  took  knowleJge  of  them,  that  they  had  been  with  Jesus.  And  be- 
holding the  man  who  had  been  healed  standing  with  them,  the)! 

15  had  nothing  to  say  against  it.  But  having  ordered  them  to  "-o  out 
of  the   council,  they  conferred  among  themselves,   saying,  WijJt 

I '.  shall  we  do  to  these  men  1  For  that  indeed  a  signal  miracle  hath 
been  wrought  by  them,  is  manifest  to  all  that  dwell  in  Jerusalem, 

17  and  we  cannot  deny  it.  Yet  that  it  spread  no  farther  among  the 
people,  let  us  severely  threaten  them,  that  they  speak  no  more  to 

IS  any  man  in  this  name.     And  having  called  them,  they  charged 

1 9  them,  not  to  speak  at  all,  nor  teach  in  the  name  of  Jesus.  But 
Peter  and  John  answering,  said  to  them.  Whether  it  be  just  in  the 

20  sight  of  God,  to  obey  you  rather  than  God,  judge  ye.  For  we  can- 

21  not  but  speak  the  things  which  we  have  seen  and  heard.  And  hav- 
ing threatened  them  again,  they  let  them,  go,  finding  nothing  how 
they  might  punish  them,  because  of  the  people  :  for  they  all  glori- 

22  fied  God  for  that  which  was  done.  For  the  man  on  whom  this 
miracle  of  healing  had  been  wrought,  was  above  forty  years  old. 

23  And  being  let  go,  they  went  to  their  own  company,  and  related 

24  all  that  the  chief  priests  and  elders  had  said  to  them,  And  having 
heard  it,  they  lifted  up  their  voice  to  God  with  one  accord,  and 
said.  Lord,  thou  art  the  God  who  madest  heaven  and  earth,  and 
the  sea,  and  all  that  in  them  is :  who  saidst  by  the  mouth  of  thy 

25  servant  David,  *  Why  did  the  heathen  rage,  and  the  people  imagine 

26  vain  things  1  The  kings  of  the  earth  set  themselves  in  array, 
and    the    rulers  were  gathered    together  against   the   Lord    and 

27  against  his  Christ.  For  of  a  truth,  both  Herod  and  Pontius  Pilate, 
with  the  Gentiles  and  the  people  of  Israel,  were  gathered  together 

28  against  thy  holy  child  Jesus,  whom  thou  hast  anointed.  To  do 
whatsoever  thy  hand  and  thy  counsel  before  determined  to  be  done 

29  And  now.  Lord,  behold  their  threatenings,  and  give  thy  servants  to 

30  speak  thy  word  with  all  boldness,  While  thou  stretchest  forth  thy 
hand  to  heal,  and  signs  and  wonders  are  done  through  the  name 

31  of  thy  holy   child  Jesus.      And  while  they   were   praying,   the 

17.  Yet  that  it  spread  no  farther — For  they  look  upon  it  as  a  mere  gangrene. 
So  do  all  the  world  upon  genuine  Christianity,  het  us  severely  threaten  them— 
Great  men,  ye  do  nothing.     They  have  a  greater  than  you  to  flee  to. 

18.  They  charged  them  not  to  speak — Privately ;  nor  teach — Publicly. 

19.  Whether  it  be  just  to  obey  you  rather  than  God,  judge  ye — Was  it  not  by 
the  same  spirit,  that  Socrates,  when  they  were  condemning  him  to  death,  for 
teaching  the  people,  said,  "  O  ye  Athenians,  I  embrace  and  love  you ;  but  I  wiH 
obey  God  rather  than  you.  And  if  you  would  spare  my  life  on  condition  I  should 
cease  to  teach  my  fellow  citizens,  I  would  die  a  thousand  times  rather  than  ac- 
C3pt  the  proposal." 

'21.  They  all  glorified  God — So  much  wiser  were  the  people  than  those  who 
K  x>5  over  thera. 

34.  The  sense  is,  Lord,  thou  hast  all  power.  And  thy  word  is  folfilled.  Men 
do  rage  against  thee:  but  it  is  in  vain. 

27.  Whom  thou  hast  anointed — To  be  king  of  Israel. 

28.  The  sense  is,  but  they  could  do  no  more  than  thou  wast  pleased  to  permit, 
according  to  thy  determinate  counsel,  to  save  mankind  by  the  sufierings  of  thy 
iSon.  And  what  was  needful  for  this  end,  thou  didst  before  determine  to  pennil 
to  be  done. 

30    Thou  stretchest  forth  thy  hand — Exertest  thy  power. 

*  Psalm  ii.  1. 
1^ 


286  THE  ACTS 

place  in  which  they  were  assembled  was  shaken,  and  they  were 
all  filled  with  the  Holy  Ghost,  and  spake  the  word  of  God  with 
boldness. 

32  And  the  multitude  of  them  that  believed  were  of  one  heart,  and 
of  one  soul :  and  not  so  much  as  one  said  that  aught  of  the  things 

33  which  he  had  was  his  own,  but  they  had  all  things  common.  And 
the  apostles  gave  forth  their  testimony  of  the  resurrection  of  thf 
Lord  Jesus  with  great  power,  and  great  grace  was  upon  them  all 

34  For  neither  was  there  any  one  among  them  that  wanted  :  for  who- 
soever were  possessors  of  houses  or  lands  sold  them,  and  brought 

35  the  prices  of  the  things  tha'  were  sold,  And  laid  them  down  at  the 
feet  of  the  apostles,  and  distribution  was  made  to  every  one  accord- 
ing as  any  had  need. 

36  And  Jos(  s,  by  the  apostles  surnamed  Barnabas,  which  is,  being 
mterpreted    a  son  of  consolation,  a  Levite,  a  Cyprian  by  birth, 

37  Having  an  estate,  sold  it,  and  brought  the  money,  and  laid  it  at  the 
feet  of  the  apostles. 

V       But  a  c«  rtain  man  named  Ananias,  with  Sapphira  his  wife,  sold 

2  a  possessi  )n.  And  kept  back  part  of  the  price,  his  wife  also  being 
privy  to  it,  and  bringing  a  certain  part,  laid  it  at  the  feet  of  the  apos- 

3  ties.     But  Peter  said,  Ananias,  why  hath  Satan  filled  thy  heart,  to 
lie  to  the  Holy  Ghost  ?  And  to  keep  back  part  of  the  price  of  the 

4  land  ?  While  it  remained,  did  it  not  remain  thine  ?  And  when  it  was 

31 .  Th(  y  were  all  filled — Afnish  ;  and  spake  the  word  with  boldness — So  their 
petition  was  granted. 

32.  And  the  multitude  of  them  that  believed — Every  individual  person  were  oj 
one  heart  and  one  soul — Their  love,  their  hopes,  their  passions  joined  :  and  noi 
so  7nuch  as  one — In  so  great  a  multitude  :  this  was  a  necessary  consequence  o' 
that  union  of  heart ;  said  that  aught  of  the  things  which  he  had  was  his  own — It 
is  impossible  any  one  should,  while  all  were  of  one  soul.  So  long  as  that  truly 
Christian  love  continued,  they  could  not  but  have  all  things  common.  ' 

33.  And  great  gjrace — A  large  measure  of  the  inward  power  of  the  Holy  Ghost, 
was  upon  them  all — Directing  all  their  thoughts,  words,  and  actions. 

34.  For  neither  was  there  any  one  among  them  that  wanted — We  may  observe, 
this  is  added  as  the  pioof  that  great  grace  was  upon  them  all.  And  it  was  the 
immediate,  necessary  consequence  of  it :  yea,  and  must  be  to  the  end  of  the  world 
In  all  ages  and  nations,  the  same  cause,  the  same  degree  of  grace,  could  not  but 
in  like  circumstances  produce  the  same  effect.  For  whosoever  were  possessors  of 
houses  and  lands  sold  them — Not  that  there  was  any  particular  command  for 
this ;  but  there  was  great  grace  and  great  love  •  of  which  this  was  the  natural 
fruit. 

35.  And  disti  ihution  was  made — At  first  by  the  apostles  themselves,  aflerw  ard 
by  them  whom  they  appointed. 

36.  A  son  of  consolation — Not  only  on  account  of  his  so  largely  assisting  the 
poor  with  his  fortune ;  but  also  of  those  peculiar  gifts  of  the  Spirit,  whereby  he 
was  so  well  qualified  both  to  comfort  and  to  exhort. 

37.  Having  an  estate — Probably  of  considerable  value.  It  is  not  unlikely 
that  it  was  in  Cyprus.  Being  a  Levite,  he  had  no  portion,  no  distinct  inheritance 
in  Israel. 

V.  1.  But  a  certain  man  named  Ananias — It  is  certain,  not  a  believer,  for  all 
that  believed  were  of  one  heart  and  of  one  soul :  probably  not  baptized ;  but 
intending  now  to  offer  himself  for  baptism. 

2.  Arid  bringing  a  certain  part — As  if  it  had  been  the  whole  :  perhaps  saying 
it  was  so. 

J.  To  lie  to  the  Holy  Ghost — Who  is  in  us.  And  to  keep  back — Here  was  the 
first  instance  of  it.  This  wns  the  first  attempt  to  bring  propriety  of  goods  inli 
the  Christian  Church. 


CHAPTER  V  287 

sol'I    Tv^as  It  not  m  thy  power  ?  Why  hast  thou  conceived  this  thing 
■)  in  tll  y  heart  ?    Thou  hast  not  lied  to  men  but  to  God.     And  Ana- 
nias nearing  these  words,  fell  down  and  expired  ;    and  great  feai 

6  came  on  all  that  heard  these  things.     And  the  young  men  rising 

7  up,  wound  him  up,  and  carrying  him  out,  buried  him.     And  it  was 
about  the  space  of  three  hours  after,  when  his  wife,  not  knowing 

f  what  was  done,  came  in.  And  Peter  said  to  her,  Tell  me,  if  ye 
1>  sold  the  land  for  so  much  ?  And  she  said.  Yea,  for  so  much.  And 
Peter  said  to  her,  Why  have  ye  agreed  together  to  tempt  the 
Spiri»  of  the  Lord  ?  Behold,  the  feet  of  them  that  have  buried  thy 
.0  husband  are  at  the  door,  and  shall  carry  thee  out.  And  immedi 
atoly  she  fell  at  his  feet  and  expired  ;  and  the  young  men  coming 
in.  found  her  dead,  and  carrying  her  out,  buried  her  by  her  husband. 

1 1  And  great  fear  came  upon  all  the  Church,  and  upon  all  that  heard 
these  things. 

12  And  many  signs  and  wonders  were  wrought  among  the  people 
by  the  hands  of  the  apostles  :   (and  they  were  all  with  one  accord 

13  in  Solomon's  portico:   And  none  of  the  rest  durst  join  themselves 

14  to  them  ;  but  the  people  magnified  them,  And  the  more  were  mul- 
titudes, both  of  men  and  women  believing,  added  to  the  Lord  :) 

15  So  that  they  brought  out  the  sick  along  the  streets,  and  laid  them 
on  beds  and  couches,  that  even  the  shadow  of  Peter  coming  by, 

16  might  overshadow  some  of  them.  And  multitudes  also  of  the  cities 
round  about  came  together  to  Jerusalem,  bringing  persons  sick  and 
troubled  by  unclean  spirits,  and  they  were  all  healed. 

4.  While  it  remained,  did  it  not  remain  thine  ? — It  is  true,  whosoever  among 
the  Christians  (not  one  excepted)  had  houses  or  lands,  sold  them,  and  laid  the 
price  at  the  feet  of  the  apostles.  But  it  was  in  his  own  choice  to  be  a  Christian 
or  not :  and  consequently  either  to  sell  his  land,  or  keep  it.  And  when  it  was 
sold,  was  it  not  in  ihy  power  ? — For  it  does  not  appear  that  he  professed  himself  a. 
Christian  when  he  sold  it.  Why  hast  thou  conceived  this  thing  in  thy  heart  ? — 
So  profanely  to  dissemble  on  so  solemn  an  occasion  ?  Thou  hast  not  lied  to  men 
only,  but  to  God  also.  Hence  the  Godhead  of  the  Holy  Ghost  evidently  appears : 
since  lying  to  him,  ver.  3,  is  lying  to  God. 

5.  And  Ananias  fell  down  and  expired — And  this  severity  was  not  only  just, 
considering  that  complication  of  vain  glory,  covetousness,  fraud,  and  impiety, 
which  this  action  contained :  but  it  was  also  wise  and  gracious,  as  it  would  effec- 
tually deter  any  others  from  following  his  example.  It  was  likewise  a  convinc. 
ing  proof  of  the  upright  conduct  of  the  apostles,  in  managing  the  sums  witli 
which  they  were  intrusted ;  and  in  general  of  their  Divine  mission.  For  none 
can  imagine  that  Peter  would  have  had  the  assurance  to  pronounce,  and  much 
less  the  power  to  execute  such  a  sentence,  if  he  had  been  guilty  himself  of  a  fraud 
of  the  same  kind;  or  had  been  belying  the  Holy  Ghost  in  the  whole  of  liis  pre- 
tensions  to  be  under  his  immediate  direction. 

7.  About  the  space  of  three  hours — How  precious  a  space !  The  woman  had  a 
"ong'^r  time  for  repentance. 

8.  If  ye  sold  the  land  for  so  much — Naming  the  sum. 

10.  The  Church — This  is  the  first  tima  it  is  mentioned:  and  here  is  a  native 
specimen  of  a  New. Testament  Church ;  which  is  a  company  of  men,  called  by 
the  Gospel,  grafted  into  Christ  by  baptism,  animated  by  love,  united  by  all  kind 
of  fellowship,  and  disciplined  by  the  death  of  Ananias  and  Sapphira. 

12.  And  they  were  all — All  the  believers. 

13.  None  "f  the  rest — No  formalists  or  hypocrites,  durst  join  themselves — In  an 
outward   show  only,  like  Ananias  and  Sapphira. 

14.  But  so  much  ihe  more  were  true  believers  added,  because  unbelievers  kep' 
at  a  distance 


288  THE  ACTS 

17  But  the  high  priest  arising,  and  all  that  were  with  him,  which 

18  was  the  ftect  of  the  Sadducees,  were  filled  with  zeai,  And  laid  their 
hands  on  the  apostles,  and    put  .hem  into  the    common   prison 

19  But  an  angel  of  the  Lord  opened  the  prison  doors  by  night,  and 

20  leading  them   out,  said,   Go,  stand  and  speak  in  the  temple  the 

21  words  of  this  life.  And  hearing  this,  they  went  into  the  temple 
early  in  the  morning  and  taught.  But  the  high  priest  being  come 
and  they  that  were  with  him,  called  together  the  council,  even  th( 
whole  senate  of  the  children  of  Israel,  and  sent  to  the  prison    'c 

22  have  them  brought.     But  when  the  officers  came,  they  found  th<  m 

23  not  in  the  prison ;  and  returning  they  said,  Truly  we  found  the 
prison  shut  with  all  safety,  and  the  keepers  standing  before  the 

24  doors ;  but  having  opened  them,  we  found  no  man  within.  When 
the  captain  of  the  temple  and  the  chief  priests  heard  these  things, 

25  they  doubted  of  them,  what  this  should  be.  Then  came  one  and 
told  them,  Behold,  the  men  whom  ye  put  in  prison  are  standing 

26  in  the  temple,  and  teaching  the  people.  Then  the  captain  going 
with  the  officers  brought  them,  not  with  violence,  for  they  feared 

27  the  people  lest  they  should  be  stoned.     And  having  brought  them, 

28  they  set  them  before  the  council.  And  the  high  priest  asked  them, 
Did  not  we  strictly  command  you,  not  to  teach  in  this  name  ?  And 
lo,  ye  have  filled  Jerusalem  with  your  doctrine,  and  would  bring 

29  the  blood  of  this  man  upon  us.  Then  Peter  and  the  other  apos- 
tles answering   said.  We  ought  to  obey    God   rather   than  men 

30  The  God  of  our  fathers  hath  raised  up  Jesus,  whom  ye  slew,  hang- 

31  ing  him  on  a  tree.  Him  hath  God  exalted,  a  Prince  and  a  Saviour, 
with  his  right  hand,  to  give  repentance  to  Israel,  and  forgiveness 

32  of  sins.     And  we  are  witnesses  of  these  things,  and  also  the  Holy 

17.  The  high  priest — and  the  sect  of  the  Sadducees — A  goodly  company  for  the 
priest !  He,  and  these  deniers  of  any  angel  or  resurrection,  were  filled  with  zeal 
— Angry,  bitter,  persecuting  zeal. 

20.  The  words  of  this — That  is,  these  words  of  life  :  words  which  show  the 
way  to  life  everlasting. 

23.  We  found  the  prison  shut — The  angel  probably  had  shut  the  doors  again. 

24.  They  doubted  what  this  should  be — They  were  even  at  their  wits*  end 
The  world,  in  persecuting  the  children  of  God,  entangle  themselves  in  number- 
less  difficulties. 

28.  Did  not  we  strictly  command  you,  not  to  teach? — See  the  poor  cunning  of 
the  enemies  of  the  Gospel.  They  make  laws  and  interdicts  at  their  pleasure, 
which  those  who  obey  God  cannot  but  break  ;  and  then  take  occasion  thereby  to 
censure  and  punish  the  innocent,  as  guilty.  Ye  would  bring  the  blood  of  this  man 
upon  us— -An  artflil  and  invidious  word.  The  apostles  did  not  desire  to  accuse 
any  man      They  simply  declared  the  naked  truth. 

29.  TKen  Peter — In  the  name  of  all  the  apostles,  said — He  does  not  nov  give 
them  the  titles  of  honour,  which  he  did  before,  chap,  iv,  8 ;  but  enters  dir  JStlj 
upon  the  subject,  and  justifies  what  he  had  done.  This  is,  as  it  were,  a  continua 
dor  of  that  discourse,  but  with  an  increase  of  severity. 

30.  Hath  raised  up  Jesus — Of  the  seed  of  David,  according  to  the  promisst 
made  to  our  fathers. 

31.  Him  hath  God  exalted — From  the  grave  to  heaven ;  to  give  repentance — 
Whereby  Jesus  is  received  as  a  Prince  ;  and  forgiveness  of  sins — Whereby  he  is 
leceived  as  a  Saviour.  Hence  some  infer,  that  repentance  and  faith  are  as  mere 
gifts  as  remission  of  sins.  Not  so:  for  man  co-operates  in  the  former,  but  not  in 
the  latter.     God  alone  forgives  sins. 

32.  A  nd  also  the  Holy  Ghost — A  much  greater  witness. 


CHAPTER  VI.  289 

33  Ghost,  whom  God  hath  given  to  them  that  obey  him  When  they 
heard  this,  they  were  rut  to  the  heart,  and  took  counsel  to  slay 

34  them.  But  a  certain  Pharisee,  named  Gamaliel,  a  doctor  of  ♦he 
law,  had  in  honour  by  all  the  people,  rising  up  in  the  council, 

3d  ordered  to  put  the  men  out  a  little  space :  And  said  to  them.  Ye 
men  of  Israel,  take  heed  to  yourselves,  what  ye  are  about  to  do, 

36  touching  these  men.  For  before  these  days  rose  up  Theudas, 
boasting  himself  to  be  somebody,  to  whom  was  joined  a  number 
of  men,  about  four  hundred,  who  was  slain,  and  all  who  hearkened 

3?  to  him  were  scattered  and  came  to  nothing.  After  this  man  rose 
up  Judas  of  Galilee,  in  the  days  of  the  enrolment,  and  drew  away 
much  people  after  him  ;    he  also  perished,  and  all  who  had  hear- 

36  kencd  unto  him  were  dispersed.  And  now  I  say  to  you.  Refrain 
from  these  men,  and  let  them  alone  ;    for  if  this  counsel  or  this 

39  work  be  of  men,  it  will  come  to  nought,  But  if  it  be  of  God,  ye 
cannot  overthrow  it,  and  take  heed  lest  ye  be  found  even  fighting 

40  against  God.  And  to  him  they  agreed.  And  having  called  the 
apostles,  and  scourged  them,  they  charged  them  not  to  speak  in  the 

41  name  of  Jesus,  and  dismissed  them.  And  they  departed  from  the 
presence  of  the   council,  rejoicing  that  they  were  counted  worthy 

t2  to  suffer  shame  for  his  name.  And  they  ceased  not  to  teach 
and  preach  Jesus  Christ  daily,  m  the  temple,  and  from  house  to 
house 

VI  Now  in  these  days,  the  disoiples  multiplymg,  there  arose  6 
murmuring  of  the  Hellenists  against  the  Hebrews,  because  their 

34.  But  a  certain  Pharisee — And  as  such  believing  the  resurrection  of  the 
dead ;  a  doctor,  or  teaclier  of  the  law — That  is,  a  scribe,  and  indeed  one  of  the 
highest  rank ;  had  in  honour  by  all  the  people — Except  the  Sadducees ;  rising  up 
in  the  council — So  God  can  raise  defenders  of  his  servants,  whensoever  and  where, 
soever  he  pleases. 

36.  Before  these  days — He  prudently  mentions  the  facts  first,  and  then  makns 
the  inference. 

38.  Let  them  alone — In  a  cause  which  is  manifestly  good,  we  sliould  imme- 
diately join.  In  a  cause,  on  the  other  hand,  which  is  manifestly  evil,  we  should 
immediately  oppose.  But  in  a  sudden,  new,  doubtful  occurrence,  this  advice  i? 
eminently  useful.  If  this  counsel  or  this  work — He  seems  to  correct  himself,  at 
if  it  were  some  sudden  work,  rather  than  a  counsel  or  design.  And  so  it  was 
For  the  apostles  had  no  counsel,  plan,  or  design  of  their  own  ;  but  were  mere 
instruments  in  the  hand  of  God,  working  just  as  he  led  them  from  day  to  day. 

41.  Rejoicing — to  suffer  shame — This  is  a  sure  mark  of  the  truth,  joy  in  afflic- 
tion, such  is  true,  deep,  pure. 

VI.  1.  There  arose  a  murmuring — Here  was  the  first  breach  made  on  those 
who  were  before  of  one  heart  and  of  one  soul.  Partiality  crept  in  unawares  on 
some  ;  and  murmuring  on  others.  Ah  Lord !  how  short  a  time  did  pure,  genu. 
ine,  undefiled  Christianity  remain  in  the  world  !  O  the  depth  !  How  unsearchab't 
are  thy  counsels!  Marvellous  are  thy  ways,  O  King  of  saints  !  The  Hellenists 
were  Jews  born  out  of  Palestine.  They  were  so  called,  because  they  used  the 
Greek  as  their  mother  tongue. 

In  this  partiality  of  the  Hebrews,  and  murmuring  of  the  Hellenists,  were  the 
eeeds  of  a  general  persecution  sown.  Did  God  ever,  in  any  age  or  country, 
withdraw  his  restraining  providence,  and  let  loose  the  world  upon  the  Chris. 
tians,  till  there  was  a  cause  among  themselves  ?  Is  not  an  open,  general  persecu- 
tion, always  both  penal  and  medicinal  ?  A  punishment  of  those  that  will  not 
accept  of  milder  reproofs,  as  well  as  a  medicine  to  heal  their  sickness?  And  at 
che  same  time  a  means  both  of  purifying  and  strengthening  those  whose  heart  is 
still  right  with  God. 


•JQO  THE  ACTS. 

2  widows  were  neglected  in  tne  daily  ministration.  Then  the 
twelve  calling  the  multitude  of  the  disciples  together,  said,  It  is 
not  right  that  we  should  leave  the  word  of  God,  and  serve  tables. 

3  Therefore,  brethren,  look  out  from  among  you  seven  men  of  good 
report,  full  of  the  Holy  Ghost  and  wisdom,  whom  we  will  set  over 

4  this  business.     But  we  will  constantly  attend  to  prayer,  and  to  the 
£  ministry  of  the  word.     And  the  saying  pleased  the  whole  multi' 

tude  :   and  they  chose  Stephen,  a  man  full  of  faith  and  of  the  H0I5 
Ghost,  and  Philip,  and  Prochorus,  and  Nicanor,  and  Timon,  and 

6  Parmenas,  and  Nicholas,  a  proselyte  of  Antioch  ;  Whom  they  set 
before  the  apostles,  and  having  prayed,  they  laid  their  hands  upon. 

7  them.  And  the  word  of  God  grew,  and  the  number  of  disciples 
was  multiplied  in  Jerusalem  greatly  :  and  a  great  company  of  the 
priests  were  obedient  to  the  faith. 

8  And  Stephen,  full  of  grace  and  power,  did  great  wonders  and 

9  miracles  among  the  people.  But  there  arose  certain  of  the  syna- 
gogue, which  is  called  that  of  the  Libertines,  and  Cyrenians,  and 
Alexandrians,  and  of  them  of  Cilicia  and  Asia,  disputing  with  Ste- 

10  phen.     And  they  were  not  able  to  withstand  the  wisdom  and  the 

1 1  spirit  by  which  he  spake      Then  they  suborned  men  who  said.  We 
have  heard  him  speaking  blasphemous  words  against  Moses  and 

12  against  God.     And  they  stirred  up  the  people,  and  the  elders,  and 
the  scribes,  and  coming  upon  him,  dragged  him  away,  and  brought 

13  him  to  the  council,  And  set  up  false  witnesses,  who  said.  This  man 

2.  It  is  not  right  that  we  should  leave  the  word  of  God  and  serve  tables — In 
the  first  Church,  the  primary  business  of  apostles,  evangelists,  and  bishops,  was  to 
preach  the  word  of  God  ;  the  secondary,  to  take  a  kind  of  paternal  care  (the 
Church  being  then  like  a  family,)  for  the  food,  especially  of  the  poor,  the  stran- 
gers,  and  tlie  widows.  Afterward,  the  deacons  of  both  sexes  were  constituted 
for  this  latter  business.  And  whatever  time  they  had  to  spare  from  this,  they 
employed  in  works  of  spiritual  mercy.  But  their  proper  office  was,  to  take  care 
of  the  poor.  And  when  some  of  them  afterward  preached  the  Gospel,  they  did 
this  not  by  virtue  of  their  deaconship,  but  of  another  commission,  that  of  evan- 
gelists, which  they  probably  received,  not  before,  but  after  they  were  appointed 
-leacons.  And  it  is  not  unlikely  that  others  were  chosen  deacons,  or  stewards, 
in  their  room,  when  any  of  these  commenced  evangelists. 

3.  Of  good  report — That  there  may  be  no  room  to  suspect  them  of  partiality 
or  injustice.  Full  of  the  Holy  Ghost  and  wisdom — For  it  is  not  a  light  matter 
to  dispense  even  the  temporal  goods  of  the  Church.  To  do  even  this  well,  a  large 
measure  both  of  the  gifts  and  grace  of  God  is  requisite.  Whom  we  will  set  over 
this  business — It  would  have  been  happy  for  the  Church,  had  its  ordinary  minis, 
ters  in  every  age  taken  the  same  care  to  act  in  concert  with  the  people  commit- 
ted to  their  charge,  which  the  apostles  themselves,  extraordinary  as  their  office 
was,  did  on  this  and  other  occasions. 

4.  We  will  constantly  attend  to  prayer,  and  to  the  ministry  of  the  word — Thif 
is  doubtless  the  proper  business  of  a  Christian  bishop  :  to  speak  to  God  in  prayer 
fc  men  in  preaching  his  word,  as  an  ambassador  for  Christ. 

5.  And  they  chose — It  seems  seven  Hellenists,  as  their  names  show.  And  Ni 
cholas  a  proselyte — To  whom  the  proselytes  would  the  more  readily  apply. 

7.  And  the  word  of  God  grew — The  hinderances  being  removed. 

9.  There  arose  certain  of  the  synagogue  which  is  called — It  was  one  ana  the  same 
synagogue  which  consisted  of  these  several  nations.  Saul  of  Cilicia  was  doubt- 
less a  member  of  it ;  whence  it  is  not  at  all  improbable,  that  Gamaliel  presided 
over  it.  Libertines — So  they  were  styled,  whose  Cithers  were  once  slaves,  %nd 
ailerwuTd  made  free.  This  was  the  case  of  many  Jews  who  had  been  taken  cap 
live  by  the  Romans. 


CHAPTER  VII.  291 

ceaseth  not  to  speak  words  against  this  hoi)'  place  and  the  law. 

i4  For  we  have  heard  him  say,  that  this  Jesus  of  Nazareth  will  de- 
stroy this  place,  and  change  the   rites  which  Moses  delivered  us. 

15  And  all  that  were  sitting  in  the  council,  looking  steadfastly  on  him, 
saw  his  face  as  the  face  of  an  angel. 

/II.       Then  said  the  high  priest,  Are  these  things  so  ?    And  he  said. 

2  Men,  brethren,  and  fathers,  hearken.  The  God  of  glory  appeared 
to  our  father  Abraham,  *  being  in  Mesopotamia,  before  he  dwell 

3  in   Haran,  And  said  to  him.  Come  out  of  thy  country,  and  from 

4  thy  kindred,  and  come  into  a  land  which  I  will  show  thee.      And 

14  We  have  heard  him  say — So  they  might.  But  yet  the  consequence  they 
drew  would  not  follow. 

15.  As  the  face  of  an  angel — Covered  with  supernatural  lustre.  They  reckoned 
his  pleaching  of  Jesus  to  be  the  Christ  was  destroying  Moses  and  the  law;  and 
God  bears  witness  to  him,  with  the  same  glory  as  he  did  to  Moses,  when  he  gave 
the  law  by  him. 

VII.  "2.  And  he  said — St.  Stephen  had  been  accused  of  blasphemy  against  Mo- 
ses,  and  even  against  God ;  and  of  speaking  against  the  temple  and  the  law, 
threatening  that  Jesus  would  destroy  the  one,  and  change  the  other.  In  answer 
to  this  accusation,  rehearsing  as  it  were  the  articles  of  his  historical  creed,  he 
speaks  of  God  with  high  reverence,  and  a  grateful  sense  of  a  long  series  of  acts 
of  goodness  to  the  Israelites,  and  of  Moses  with  great  respect,  on  account  of  his 
important  and  honourable  employments  under  God:  of  the  temple  with  regard, 
as  being  built  to  the  honour  of  God  ;  yet  not  with  such  superstition  as  the  Jews; 
putting  them  in  mind,  that  no  temple  could  comprehend  God.  And  he  was  going 
on,  no  doubt,  when  he  was  interrupted  by  their  clamour,  to  speak  to  the  last 
point,  the  destruction  of  the  temple,  and  the  change  of  the  law  by  Christ.  Men, 
brethren,  and  fathers,  hearken — The  sum  of  his  discourse  is  this  :  I  acknowledge 
the  glory  of  God  revealed  to  the  fathers,  ver.  2  ;  the  calling  of  3Ioses,  ver.  34, 
&c  ;  the  dignity  of  the  law,  verses  8,  38,  44;  the  holiness  of  this  place,  verses 
7,  45,  47.  And  indeed  the  law  is  more  ancient  than  the  temple;  the  promise 
more  ancient  than  the  law.  For  God  showed  himself  the  God  of  Abraham, 
Isaac,  Jacob,  and  their  children  freely,  ver.  2,  &c  ;  9,  &.c;  17,  &-c  ;  32,  34,  35; 
and  they  showed  faith  and  obedience  to  God,  ver.  4,  20,  &,c,  23,  particularly  by 
their  regard  for  the  law,  ver.  8,  and  the  promised  land,  ver.  16.  Meantime,  God 
never  confined  his  presence  to  this  one  place  or  to  the  observers  of  the  law.  For 
he  hath  been  acceptably  worshipped  before  the  law  was  given,  or  the  temple 
built,  and  out  of  this  land,  ver.  2,  9,  33,  44.  And  that  our  fathers  and  their  pos- 
terity were  not  tied  down  to  this  land,  their  various  sojournings,  ver.  4,  &.c ;  14, 
29,  44,  and  exile,  ver.  43,  show.  But  you  and  your  fathers  have  always  been 
'ivil,  ver.  9  ;  have  withstood  IMoses,  ver.  25,  &c,  39,  &c  ;  have  despised  the  land, 
ver.  39,  forsaken  God,  ver.  40,  &c,  superstitiously  honoured  the  temple,  ver.  48, 
resisted  God  and  his  Spirit,  ver  50,  killed  the  prophets  and  the  Messiah  himself, 
»'er.  51,  and  kept  not  the  law  for  which  ye  contend,  ver.  53.  Therefore  God  is 
not  bound  to  you ;  much  less  to  you  alone.  And  truly  this  solemn  testimony  of 
Stephen  is  most  worthy  of  his  character,  as  a  man  full  of  the  Holy  Ghost,  and 
of  faith  and  power :  in  which,  though  he  doe^  not  advance  so  many  regular  pro- 
positions, contradictory  to  those  of  his  adversaries,  yet  he  closely  and  nervously 
answers  them  all.  Nor  can  we  doubt  but  he  would,  from  these  premises,  have 
Iriwn  inferences  touching  the  destruction  of  the  temple,  the  abrogation  of  the 
.VIosai;  law,  the  punishment  of  that  rebellious  people  ;  and  above  all,  touching 
iesus  of  Nazareth,  the  true  Messiah,  had  not  his  discourse  been  interrupted  oy 
the  clamours  of  the  multitude,  stopping  their  ears,  and  rushing  upon  him.  Men, 
brethren,  and  fathers — All  who  are  here  present,  whether  ye  are  my  equals  in 
years,  or  of  more  advanced  age.  The  word  which  in  this  and  in  many  othei 
places  is  rendered  men  is  a  mere  expletive.  The  God  of  glory — The  glorious  God, 
appeared  to  Abraham  before  he  dwelt  in  Haran — Therefore  Abraham  knew  God, 
long  before  he  was  in  this  land. 
3.   Which  I  vjill  show  thee — Abraham  knew  not  where  he  went. 

•■  Gen.  xii,  1. 


i92  THE  ACTS. 

coming  out  of  the  land  of  the  Chaldeans,  he  dwelt  in  Haran.    And 
from  thence,  after  his  father  was  dead,  he  removed  him  uito  this 

5  land,  wherein  ye  now  dwell.  And  he  gave  him  no  inheritance  n 
ii,  no  not  to  set  his  foot  on ;  yet  he  promised  to  give  it  him  foi   a 

6  po.ieession,  even  to  his  seed  after  him,  when  he  had  no  child.  And 
God  spake  thus  :  That  *  his  seed  should  sojourn  in  a  strange  laiid 
(and  they  will  enslave  them  and  treat  them  evil)  four  hundred  years 

7  And  the  nation  to  whom  they  shall  be  in  bondage  vy^ill  I  judge,  saic 
God.     And  after  that,  they  shall  come  forth,  and  serve  me  in  thii; 

8  place,  t  And  he  gave  him  the  covenant  of  circumcision,  and  so 
he  begat  Isaac,  and  circumcised  him  the  eighth  day,  and  Isaac  Ja- 

9  cob,  and  Jacob  the  twelve  patriarchs.  |  And  the  patriarchs  moved 
with  envy,  sold   Joseph   into   Egypt ;    but    God    was    with    him, 

10  And  delivered  him  out  of  all  his  afflictions,  and  gave  him  favour 
and  wisdom  in  the  sight  of  Pharaoh  king  of  Egypt,  and  he  appoint- 

11  ed  him  governor  over  Egypt  and  all  his  house.     Now  there  came 
a  famine  over  all  the  land  of  Egypt  and  Canaan,  and  great  affliction, 

12  and  our  fathers  found  no  sustenance.    But  Jacob  hearing  there  was 

13  com  in  Egypt,  sent  our  fathers  first.    And  the  second  time,  Joseph 
was  made  known  to  his  brethren,  and  Joseph's  kindred  was  made 

14  known  to  Pharaoh.     Then  Joseph  sending,  called  thither  his  father 

15  Jacob  and  all  his  kindred,  seventy-five  souls.    So  Jacob  went  down 

16  into  Egypt,  and  died,  he  and  our  fathers,  and  were  carried  over  to 
Shechem,  and  laid  in  the  sepulchre  that  Abraham  bought  for  a 

4.  After  his  father  was  dead — While  Terah  lived,  Abraham  lived  partly  with 
him,  partly  in  Canaan  :  but  after  he  died,  altogether  in  Canaan. 

5.  No,  not  to  set  his  foot  on — For  the  field  mentioned,  ver.  16,  he  did  not  receive 
by  a  Divine  donation,  but  bought  it ;  even  thereby  showing  that  he  was  a  stran- 
ger  in  the  land. 

7.  They  shall  serve  me — Not  the  Egyptians. 

8.  And  so  he  begat  Isaac — After  the  covenant  was  given,  of  which  circumci 
sion  was  the  seal. 

9.  But  God  was  with  him — Though  he  was  not  in  this  land. 
12.  Sent  our  fathers  first — Without  Benjamin. 

14.  Seventy-five  souls — So  the  seventy  interpreters,  (whom  St.  Stephen  fol 
lows,)  one  son  and  a  grandson  of  Manasseh,  and  three  children  of  Ephraim,  be- 
ing added  to  the  seventy  persons  mentioned  Gen.  xlvi,  27. 

16.  And  were  carried  over  to  Shechem — It  seems  that  St.  Stephen,  rapidly  run. 
ning  over  so  many  circumstances  of  history,  has  not  leisure  (nor  was  it  needful 
where  they  were  so  well  known)  to  recite  them  all  distinctly.  Therefore  he 
here  contracts  into  one,  two  different  sepulclires,  places,  and  purchases,  so  as  in 
the  former  history,  to  name  the  buyer,  omitting  the  seller,  in  the  latter,  to  name 
the  seller,  omitting  the  buyer.  Abraham  bought  a  burying  place  of  the  childien 
of  Heth,  Gen.  xxiii.  There  Jacob  was  buried.  Jacob  bought  a  field  of  the  chil 
dren  of  Hamor.  There  Joseph  was  buried.  You  see  here,  how  St.  Stepher 
contracts  these  two  purchases  into  one.  This  concise  manner  of  speaking 
atr&J.o'e  as  it  seems  to  us,  was  common  among  tlie  Hebrews  ;  particularly  wher. 
in  a  case  notoriously  known,  the  speaker  mentioned  but  part  of  the  story, 
and  left  the  rest,  which  would  have  interrupted  the  current  of  his  discourse,  tc 
be  supplied  in  the  mind  of  the  hearer.  And  laid  in  the  sepulchre  that  Abraham 
hovght — The  first  land  which  these  strangers  bought  was  for  a  sepulchre.  They 
sought  for  a  country  in  heaven.  Perhaps  the  whole  sentence  might  be  rendered 
thus :  So  Jacob  went  down  into  Egypt  and  died,  he  and  our  fathers,  and  wen 
carried  over  to  Shechem,  and  laid  by  the  sons  (that  is,  decendants)  of  Hamor,  tkt 
father  of  Shechem,  in  the  sepulchre  that  Abraham  bought  for  a  sum  of  money. 

»  Gen.  XV,  13.         fGen.  xvii,  10.         t  Gen.  xxxvii.  28. 


CHAPTER   VTl.  293 

17  sum   of  money,  of  the  sons  of  Hamor,  the  father  of  Shechem, 

•  And  when  the  time  of  the  promise  which  God  had  sworn  to  Abra- 

Ib  ham  drew  near,  the  people  increased  and  multiplied  in  Egypt.    Till 

.9  another  king  arose,  who  had  not  known  Joseph.     He  dealing  sub- 

tilly  with  our  kiqdred,  evil  entreated  our  fathers,  by  causing  their 

20  male  infants  to  be  expc^ed,  that  they  might  not  live,  fin  which 
time  Moses  was  born,  and  was  exceeding  beautiful,  who  was  nursed 

21  three  months  in  his  father's- house.  And  when  he  was  exposed. 
Pharaoh's  daughter  took  him  up,  and  brought  him  up  for  her  own 

V2  son.     And  Moses  was  educated  in  all  the  wisdom  of  the  Egyptians, 

23  and  was  mighty  in  words  and  in  deeds.  But  when  he  was  full  forty 
years  old,  it  came  into  his  heart  to  visit  his  brethren  the  children 

24  of  Israel.     And  seeing  one  wronged,  he  defended  and  avenged  him 

25  that  was  oppressed,  smiting  the  Egyptian.  For  he  supposed  his 
brethren  would  have  understood,  that  God  would  deliver  them  by 

26  his  hand  ;  but  they  understood  it  not.  And  the  next  day  he  showed 
himself  to  them  as  they  were  quarrelling,  and  would  have  pei- 

27  suaded  them  to  peace,  saying.  Men,  ye  are  brethren  :  why  do  ye 
wrong  one  another  ?  But  he  that  wronged  his  neighbour  thrust  him 
away,  saying,  Who  appointed  thee  a  prince  and  a  judge  over  us  ? 

28  Wilt  thou  kill   me,  as  thou  didst  the  Egyptian  yesterday  ?     And 

29  Moses  fled  at  that  saying,  and  was  a  sojourner  in  the  land  of  Midian, 

30  where  he  begat  two  sons.  \  And  forty  years  being  expired,  the 
angel  of  the  Lord  appeared  to  him   in  the  wilderness,  in  a  flame 

31  of  fire  in  a  bush.  And  Moses  seeing  it,  wondered  at  the  sight. 
But  as  he  drew  near  to  behold  it,  the  voice  of  the  Lord  came  to 

32  him,  I  am  the  God  of  thy  fathers,  the  God  of  Abraham,  and  the  God 
of  Isaac,  and  the  God  of  Jacob.     And  Moses  trembled,  and  durst 

33  not  behold.     Then  said  the  Lord  to  him.  Loose  thy  shoes  from 

34  thy  feet :  for  the  place  where  thou  standest  is  holy  ground.  I  have 
surely  seen  the  evil  treatment  of  my  people  which  is  in  Egypt,  and 
have  heard   their  groaning,  and   am   come  down   to  deliver  them. 


18.  Another  king — Probably  of  another  family. 

19.  Exposed — Cast  out  to  perish  by  hunger  or  wild  beasts. 

20.  In  which  time — A  sad  but  a  seasonable  time. 

21.  Pharaoh's  daughter  took  him  up — By  which  means,  being  designed  for  a 
ungdom,  he  had  all  those  advantages  of  education,  which  he  could  not  have  had, 

'f  he  had  not  been  exposed. 

22.  In  all  the  wisdom  of  the  Egyptians — Which  was  then  celebrated  in  all  the 
/orld,  and  for  many  ages  after.     And  mighty  in  words — Deep,  solid,  weighty, 

"hough  not  of  a  ready  utterance. 

23.  It  came  into  his  heart — Probably  by  an  impulse  from  God. 

24  Seeing  one  wronged — Prob».bly  by  one  of  the  task  masters. 

25  They  understood  it  not — Such  was  their  stupidity  and  sloth ;  which  made 
,im  -.^erward  unwilling  to  go  to  them. 

26.  He  showed  himself — Of  his  own  accord,  unexpectedly. 

27.  Who  appointed  thee — "  Under  the  presence  of  the  want  'tf  a  call  by  man, 
the  instruments  of  God  are  often  rejected." 

30.  The  angel — The  Son  of  God  ;  as  appears  from  his  styling  himself  Jehovah. 
In  aflame  of  fire — Signifying  the  majesty  of  God  then  present. 

33.  Then  said  the  Lord,  Loose  thy  shoes — An  ancient  token  of  reverence  ;  far 
(he  place  is  holy  ground — The  holiness  of  places  depends  on  the  peculiai  preseno* 
of  God  there. 

*  Exod.  1.  7.         t  Exod   li,  2.        t  Exod.  iii,  2 


294  THE  ACTS. 

35  And  now  come  ,  I  will  send  thee  into  Egypt.  Tliis  Moses,  whom 
they  refused,  saying,  Who  appointed  thee  a  prince  and  a  judge, 
the  same  did  God  send  to  be  a  ruler  and  a  deliverer,  by  the  hand 

J3  of  the  angel,  who  appeared  to  him  in  the  bush.  He  brought  them 
out,  doing  wonders  and  signs  in  the  land  of  Egypt,  and  in  the  Red 
Sea,  and  in  the  wilderness  forty  years. 

37  This  is  that  Moses  who  said  to  the  children  of  Israel,  *  The 
Lord  your  God  will  raise  you  up -out  of  your  brethren,  a  prophet 

38  like  me  :  him  shall  ye  hear,  t  This  is  he  that  was  in  the  Church 
in  the  wilderness,  with  the  angel  who  spoke  to  him  in  Mount  Sinai 
and  with  our  fathers  ;  who  received  the  living  oracles  to  give  to 

39  us  :  I  Whom   our  fathers  would  not  obey,  but   thrust  hiw   from 

40  them,  and  in  their  hearts  turned  back  into  Egypt,  Saying  to  Aaron, 
Make  us  gods  to  go  before  us ;  for  this  Moses,  who  brought  us  out 

41  of  the  land  of  Egypt,  we  know  not  what  is  become  of  him.  And 
they  made  a  calf  in  those  days,  and  offered  sacrifice  to  the  idol,  and 

42  rejoiced  in  the  works  of  their  hands.  And  God  turned  and  gave 
them  up,  to  worship  the  host  of  heaven ;  as  it  is  written  in  the 
book  of  the  prophets,  §  Have  ye  offered  victims  and  sacrifices  to 

43  me  for  forty  years  in  the  wilderness,  O  house  of  Israel  ?  Yea,  ye 
took  up  the  shrine  of  Moloch,  and  the  star  of  your  god  Remphan, 

35.  This  Moses  whom  they  refused — Namely,  forty  years  before.  Probably, 
not  they,  but  their  fathers  did  it,  and  God  imputes  it  to  them.  So  God  frequently 
imputes  the  sins  of  the  fathers  to  those  of  their  children  who  are  of  the  same 
spirit.  Him  did  God  send  to  be  a  deliverer — Which  is  much  more  than  a  judge  ; 
by  the  hand  of — That  is,  by  means  o{  the  angel — This  angel  who  spoke  to  Moses 
on  Mount  Sinai  expressly  called  himself  Jehovah,  a  name  which  cannot,  without 
the  highest  presumption,  be  assumed  by  any  created  angel,  since  he  whose  name 
alone  is  Jehovah,  is  the  Most  High  over  all  the  earth.  Psalm  Ixxxiii,  18.  It  was 
therefore  the  Son  of  God  who  delivered  the  law  to  Moses,  under  the  character  of 
Jehovah,  and  who  is  here  spoken  of  as  the  angel  of  the  covenant,  in  respect  of 
his  mediatorial  office. 

37.  The  Lord  icill  raise  you  up  a  prophet — St.  Stephen  here  shows  that  there 
is  no  opposition  between  Moses  and  Christ. 

38.  This  i»  he — Moses.  With  the  angel,  and  with  our  fathers — As  a  mediator 
between  them.  Who  received  the  living  oracles — Every  period  beginning  with, 
And  the  Lord  said  unto  Moses,  is  properly  an  oracle.  But  the  oracles  here 
intended  arc  chiefly  the  ten  commandments.  These  are  termed  living,  because 
all  the  word  of  God,  applied  by  his  Spirit,  is  living  and  powerful,  Heb.  iv,  12, 
enlightening  the  eyes,  rejoicing  the  heart,  converting  the  soul,  raising  the  dead. 

40.  Make  us  gods  to  go  before  us — Back  into  Egypt. 

41.  And  they  made  a  calf — In  imitation  of  Apis,  the  Egyptian  god:  and 
rejoiced  in  the  works  of  their  hands — In  the  god  they  had  made. 

42.  God  turned — From  them  in  anger  •  and  gave  them  up — Frequently,  from 
the  time  of  the  golden  calf,  to  the  time  of  Amos,  and  afterward.  The  host  of 
heaven — The  stars  are  called  an  army  or  host,  because  of  their  number,  order, 
and  powerful  influence.  In  the  book  of  the  prophets — Of  the  twelve  prophets, 
w  hich  the  Jews  always  wrote  together  in  one  book.  Have  ye  offered — 1  tie  paa 
■age  of  Amos  referred  to,  chap,  v,  25,  &c,  consists  of  two  parts  ;  of  which  the 
former  confirms  ver.  41,  of  the  sin  of  the  people  ;  the  latter  the  beginnmg  of  ver 
42,  concerning  their  punishment.  Have  ye  offered  to  me — They  had  offered  many 
sacrifices;  but  God  did  not  accept  them  as  offered  to  him,  because  they  sacrificed 
to  idols  also ;  and  did  not  ancrifice  to  him  with  an  upright  heart. 

43.  Ye  took  up — Probably  not  long  afler  the  golden  calf:  but  secretly ;  else 
Moses  would  have  mentioned  it.  The  shrine — A  small,  portable  chapel,  in 
which  was  the  image  of  their  god.     Moloch  was  the  planet  Mars,  which  they 

•  Deut  xviii,  15         t  Exod.  xix,  3.        t  Exod.  xxxiii,  1         ^  Amos  v,  25 


CHAPTER  VII.  291 

figures  which  ye  made  to  worship  them :  and  I  will  carry  you 

44  away  beyond  Babylon  Our  fathers  had  the  tabernacle  of  \he  tes- 
timony in  the  wilderness,  as  he  had  appointed  who  spake  to  Moses, 

45  to  make  it  according  to  the  model  which  he  had  seen  :  *  Which 
also  our  fathers  having  received,  brought  in  with  Joshua  into  the 
possession  of  the  Gentiles,  whom  God  drove  out  from  the  face  of 

46  our  fathers,  till  the  days  of  David  :  Who  found  favour  in  the  sigh*. 
of  God,  and  petitioned  to  find  a  habitation  for  the  God  of  Jacob 

47  But  Solomon  built  him  a  house.      Yet  the  Most  High  dwelleth 

48  not  in  temples  made  with  hands,  as  saith  the  prophet,  f  Heaven  is 

49  my  throne,  and  earth  my  footstool.     What  house  will  ye  build  me, 

50  saith  the  Lord ;  or  what  is  the  place  of  my  rest  ?     Hath  not  my 

51  hand  made  all  these  things  ^  Ye  stiff  necked  and  uncircumcised  in 
heart  and  ears,  ye  always  resist  the  Holy  Ghost :   as  your  fathers, 

52  so  do  ye.  Which  of  the  prophets  have  not  your  fathers  perse- 
cuted ?  And  they  have  slain  them  that  foretold  the  coming  of  the 
Just  One,  of  whom  ye  have  now  been  the  betrayers  and  murderers  : 

53  Who  have  received  the   law  by  the  administration  of  angels,  and 

54  have  not  kept  it.     And  hearing  these  things,  they  were  cut  to  the 

55  heart,  and  gnashed  their  teeth  upon  him.  But  he  being  full  of  the 
Holy  Ghost,  looking  steadfastly  up  to  heaven,  saw  the  glory  of 

worshipped  under  a  human  shape.  Remphan,  that  is,  Saturn,  they  represented, 
by  a  star.  And  I  will  carry  you  beyond  Babylon — That  is,  beyond  Damascus 
(which  is  the  word  in  Amos)  and  Babylon.  This  was  fulfilled  by  the  king  ol 
Assyria,  2  Kings  xvii,  6. 

44.  Our  fathers  had  the  tabernacle  of  the  testimony — The  testimony  was  properly 
the  two  tables  of  stone,  on  which  the  ten  commandments  were  written.  Hence 
the  ark  which  contained  them  is  frequently  called  the  ark  of  the  testimony  ; 
and  the  whole  tabernacle  in  this  place.  The  tabernacle  of  the  testimony — accord- 
ing to  the  model  which  he  had  seen — When  he  was  caught  up  in  tlie  visions  of 
God  on  the  mount. 

45.  Which  our  fathers  having  received — From  their  ancestors  ;  brought  into  the 
possession  of  the  Gentiles — Into  the  land  which  the  Gentiles  possessed  before. 
So  that  God's  favour  is  not  a  necessary  consequence  of  inhabiting  this  land.  All 
along  St.  Stephen  intimates  two  things:  1.  That  God  always  loved  good  men  in 
eivery  land :  2.  That  he  never  loved  bad  men  even  in  this. 

46.  Who  petitioned  to  find  a  habitation  for  the  God  of  Jacob — But  he  did  not 
obtain  his  petition :  for  God  remained  without  any  temple  till  Solomon  built 
him  a  house.  Observe  how  wisely  the  word  is  chosen  with  respect  to  what 
follows. 

48.  Yet  the  Most  High  inhabiteth  not  temples  made  with  hands — As  Solomon 
declared  at  the  very  dedication  of  the  temple,  1  Kings  viii,  27.  The  Most  High 
— Whom  as  such  no  building  can  contain. 

49.  What  is  the  place  of  my  rest  ? — Have  I  need  to  rest  ? 

51.  Ye  stiff  necked — Not  bowing  the  neck  to  God's  yoke ;  and  uncircumcised 
in  heart — So  they  showed  themselves,  ver.  54  ;  and  ears — As  they  showed, 
7er.  57.  So  far  were  they  from  receiving  the  word  of  God  into  their  hearts, 
that  they  would  not  hear  it  even  with  their  ears.  Ye — And  your  fathers,  al- 
Ways — As  oflen  as  ever  ye  are  called,  resist  the  Holy  Ghost — Testifying  by  tho 
pi  iphets  of  Jesus,  and  the  whole  truth.  This  is  the  sum  of  what  he  had  shown 
at  ia  ge. 

53.  Who  have  received  the  law  by  the  administration  of  angels — God,  when  he 
gave  the  ia  w  on  Mount  Sinai,  was  attended  with  thousands  of  his  angels,  Gal.  iii, 
19;  Psa.  Ixviii,  17. 

55.  But  he  looking  steadfastly  up  to  heaven,  saw  the  glory  of  God — Doubtless 
he  saw  such  a  glorious  representation,  God  miraculously  operating  on  his  ima- 

*  Josh,  lii,  14.         +  Isaiah  Ixvi,  1. 


Z^6  THE  ACTS 

56  Gotl,  and  Jesus  standing  on  the  right  hand  of  God  :  And  saiil,  Be* 
hold,  I  see  the  heavens  opened,  and  the   Son  of  man  standing  on 

57  the  right  hand  of  God.     Then  they  cried  with  a   loud  voice,  and 

58  stopped  their  ears,  and  rushed  upon  him  with  one  accord  ;  And 
casting  him  out  of  the  city,  stoned  him :  and  the  witnesses  laid 
down  their  clothes  at  the  feet  of  a  young  man,  whose  name  was 

59  Saul.    And  they  stoned  Stephen,  invoking  and  saying,  Lord  Jesua, 

60  receive  my  spirit.  And  kneeling  down  he  cried  with  a  loud  \oice 
Lord,  lay  not  this  sin  to  their  charge.  And  having  said  this,  he  fell 
asleep ;  and  Saul  was  consenting  to  his  death. 

VIII.  And  at  that  time  there  arose  a  great  persecution  against  the 
Church  which  was  in  Jerusalem.  And  they  were  all  dispersed 
through  the  countries  of  Judea  and  Samaria,  except  the  apostles. 

2  And    devout    men   buried    Stephen,   and    made    lamentation    over 

3  him.     But  Saul  made  havoc  of  the  Church,  entering  into  every 

4  house,  and  hauling  men  and  women,  committed  them  to  prison 
Therefore  they  that  were  dispersed  went  every  where,  preaching 
the  word. 

5  And  Philip  coming  down  to  a  city  of  Samaria,   preached  Christ 

6  to  them.  And  the  people  with  one  accord  gave  heed  to  the  things 
which  Philip  spoke,  hearing  and  seeing  the  miracles  which  he  did 

7  For  unclean  spirits,  crying  with  a  loud  voice,  came  out  of  many 

gination,  as  on  Ezekiel's,  when  he  sat  in  his  house  at  Babylon,  and  saw 
Terusalem,  and  seemed  to  himself  transported  thither,  chap,  viii,  1-4.  And  pro. 
bably  other  martyrs,  when  called  to  suffer  the  last  extremity,  have  had  extraor- 
dinary  assistance  of  some  similar  kind. 

56.  /  see  the  Son  of  man  standing — As  if  it  were  just  ready  to  receive  him. 
Otherwise  he  is  said  to  sit  at  the  right  hand  of  God. 

57.  They  rushed  upon  him — Before  any  sentence  passed. 

58.  The  witnesses  laid  down  their  clothes  at  the  feet  of  a  young  man,  whose 
name  was  Saul — O  Saul,  couldst  thou  have  believed,  if  one  had  told  thee,  that 
thou  thyself  shouldst  be  stoned  in  the  same  cause  ?  and  shouldst  triumph  in  com- 
mitting  thy  soul  likewise  to  that  Jesus  whom  thou  art  now  blaspheming?  His 
dying  prayer  reached  thee,  as  well  as  many  others.  And  the  martyr  Stephen, 
and  Saul  the  persecutor,  (afterward  his  brother  both  in  faith  and  martyrdom,) 
are  now  joined  in  everlasting  friendship,  and  dwell  togetiier  in  the  happy  com 
pany  of  those  who  have  made  their  robes  white  in  the  blood  of  the  Lamb, 

59.  And  they  stoned  Stephen,  invoking  and  saying.  Lord  Jesus,  receive  my 
spirit — This  is  the  literal  translation  of  the  words,  the  name  of  God  not  being  in 
the  original.  Nevertheless  such  a  solemn  prayer  to  Christ,  in  which  a  departing 
soul  is  thus  committed  into  his  hands,  is  such  an  act  of  worship,  as  no  good  man 
could  have  paid  to  a  mere  creature  ;  Stephen  here  worshipping  Christ  in  the  very 
same  manner  in  which  Christ  worshipped  the  Father  on  the  cross. 

VIII.  At  that  time  there  was  great  persecution  against  the  Church- —Their  ad. 
versaries:  having  tasted  blood,  were  the  more  eager.  And  they  were  all  dispirsed 
— Not  all  the  Church:  if  so,  who  would  have  remained  for  tlie  apostles  to  teach, 
or  Saul  to  persecute  ?  But  all  the  teachers  except  the  apostles,  who,  though  it 
the  most  danger,  stayed  with  the  flock. 

jj.  Devout  men — Who  feared  God  more  than  persecution.  And  yet  wera  Ibey 
not  of  little  faith  ?     Else  they  would  not  have  made  so  great  lamentation. 

3.  Saul  made  havoc  of  the  Church — Like  some  furious  beast  of  prey.  So  the 
Greek  word  properly  signifies.    Men  and  women — Regarding  neither  age  nor  sex 

4.  Therefore  they  that  were  dispersed  went  every  where — These  very  words  are 
reassumed,  after  as  it  were  a  long  parenthesis,  chap,  xi,  19,  and  the  thread  of  me 
story  continued. 

5.  Stephen — Being  taken  awa^r,  Philiji,  his  next  colleague,  (not  the  apostle,/ 
rues  in  his  place. 


CHAPTER   VIII.  297 

that  had  them,  and  many  sick  of  the  palsy  and  lame  were  healed. 

8  And  there  was  great  joy  m  that  city.     But  a  certain  man,  named 

9  Simon,  had  been  before  in  the  city,  usmg  magic,  and  astonishing 
0  the  Samaritans,  saying  that  he  was  some  great  one.     To  whom 

tliey  all  gave  heed,  frrm  the  least  to  the  greatest,  saying,  This  man 

1 1  is  the  great  power  of  God.     They  gave  heed  to  him,  because  he 

12  had  a  long  time  astonished  them  with  witchcraft.  But  when  they 
believed  Philip,  preaching  the  things  of  the  kingdom  of  God, 
and  the  name  of  Jesus  Christ,  they  were  baptized,  both  men  and 

I'S  women.  And  Simon  himself  believed  also :  and  being  baptized, 
he  continued  with  Philip,  and  was  astonished,  beholdmg  the  signs 

M  and  mighty  miracles  which  were  done.  And  the  apostles  who 
wer ;  at  Jerusalem,  hearing  that  Samaria  had  received  the  word  of 

15  God,  sent  to  them  Peter  and  John :   Who  being  come  down,  prayed 

16  for  them,  that  they  might  receive  the  Holy  Ghost.  For  as  yet 
he  was  fallen  upon  none  of  them :  only  they  had  been  baptized  in 

17  the  name  of  the  Lord  Jesus.     Then  they  laid  hands  on  them,  and 

18  they  received  the  Holy  Ghost.  And  Simon  seeing  that  through 
laying  on  ol   the  hands  of  the  apostles  the  Holy  Ghost  was  given, 

19  offered  them  money.   Saying,   Give  me  also  this  power,  that  on 

20  whomsoever  I  lay  hands,  he  may  receive  the  Holy  Ghost.  But 
Peter  said  to  him,  Thy  money  perish  with  thee,  because  thou  hast 

i\  thought  to  purchase  the  gift  of  God  with  money.  Thou  hast 
neither  part  nor  lot  in  this  matter :  for  thy  heart  is  not  right  in 

22  the  sight  of  God.  Repent  therefore  of  this  thy  wickedness,  and 
pray  God,  if  perhaps  the  thought  of  thy  heart  may  be  forgiven  thee. 

23  For  I  see  thou  art  in  the  gall  of  bitterness,  and  the  bond  of  iniquity. 

24  And  Simon  answering  said.  Pray  ye  to  the  Lord  for  me,  that  none 

9.  A  certain  man — using  magic — So  tliere  was  such  a  thing  as  witchcraft 
once!    In  Asia  at  least,  if  not  in  Europe  or  America. 

12.  But  when  they  believed — What  Philip  preached,  then  they  saw  and  felt  the 
real  power  of  God,  and  submitted  thereto. 

13.  And  Sijnou  believed — That  is,  was  convinced  of  the  truth. 

14.  And  the  apostles  hearing  that  Sam(.ria — The  inhabitants  of  that  country, 
had  received  the  word  of  God — By  faith,  sent  Peter  and  John — He  that  sends  must 
be  either  su])erior,  or  at  least  equal,  to  him  that  is  sent.  It  follows  that  the  col- 
lege  of  the  apostles  was;  equal  if  not  superior  to  Peter. 

15.  The  11'J.y  Ghost — In  his  miraculous  gifts?  Or  his  sanctifying  graces? 
Probably  in  both. 

18.  Sinv^n  offered  them  money — And  hence  the  procuring  any  ministerial  func- 
tion, or  ecclesiastical  benefice  by  money,  is  turmed  Simony. 

21.  Thou  hast  neither  part — By  purchase,  nor  lot — Given  gratis,  in  this  mat. 
ter — This  gift,  of  God.  Fw  thy  heart  is  not  r^ght  before  God — Probably  St.  Poter 
discerned  this  long  before  he  had  declared  it  ;  although  it  does  not  appear  that 
God  gave  to  any  of  the  apostles  a  universal  power  of  discerning  the  hearts 
cf  all  they  conversed  with;  any  more  than  a  universal  power  of  healing  all  the 
sick  they  came  near.  This  we  are  sure  St.  Paul  had  not ;  though  he  was  no'' 
irferior  to  the  chief  of  the  apostles.  Otherwise  he  would  not  have  suffered  th.^ 
i-.noss  of  Epaphroditus  to  have  brought  him  so  near  to  death,  Phil,  ii,  25—27 
iiD."  have  leit  so  useful  a  fellow  labourer  as  Trophimus  sick  at  Miletus,  2  Tim. 
iv,  20. 

22.  Repent — if  perhaps  the  thought  of  thy  heart  may  be  forgiven  thee — Without 
all  doubt  if  he  had  repented,  he  would  have  been  forgiven.  The  doubt  was,  whe 
ther  he  would  repent.  Thou  art  in  the  gall  of  bitterness — In  the  highest  degree 
{•f  wickedness,  which  is  bitterness,  that  ir  misery  to  the  soul ;  and  in  the  bond 
itf  iniquity- — Fast  bound  therewith. 


298  THE  ACTS. 

id  of  these  things  which  ye  have  spoken  may  come  upon  me.  They 
then  having  testified  and  spoken  the  word  of  the  Lord,  returned 
toward  Jerusalem,  and  preached  the  Gospel  in  many  villages  of 
the  Samaritans. 

26  And  an  angel  of  the  Lord  spake  to  Philip,  saying,  Arise,  and  go 
toward  the  south  by  the  way  leading  down  from  .Jerusalem  to  Gaza, 

27  which  is  desert.  And  he  arose  and  went.  And  lo !  an  Ethiopian 
an  eunuch  of  great  authority  under  Candace,  queen  of  the  Ethio 
pi'^ns,  who  was  over  all  her  treasure,  and  had  come  to  Jerusalen. 

2?     :   worship.  Was  returning,  and  sitting  in  his   chariot,  read   the 
25  Prophet  Isaiah.     Then  the  Spirit  said  to  Philip,  Go  near  and  join 

30  thyself  to  this  chariot.  And  Philip  running  to  him,  heard  him 
read    the    Prophet    Isaiah,    and    said,    Understandest    Jhou    what 

31  thou  readest?     And  he  said.  How  can  I,  unless  some  one  guide 

32  me  ?  And  he  desired  Philip  to  come  up,  and  sit  with  him.  The 
portion  of  Scripture  which  he  was  reading  was  this,  *  He  was  led 
as  a  sheep  to  the  slaughter,  and  like    a  lamb   dumb  before   his 

33  shearer,  so  he  opened  not  his  mouth.  In  his  humiliation  his  judg- 
ment was  taken  away  ;  and  who  shall  declare  his  generation  1  For 

34  his  life  is  taken  from  the  earth.  And  the  eunuch  answering  Philip, 
said,  I  pray  thee,  of  whom  speakelh  the  prophet  this  ?  Of  himself, 

35  or  of  some  other  man  ?  Then  Philip  opening  his  mouth,  and  begin- 

36  ning  from  this  scripture,  preached  Jesus  to  him.  And  as  they  went 
on  the  way,  they  came  to  a  certain  water.     And  the  eunuch  said, 

37  Behold  water :  what  hindereth  me  to  be  baptized  ?  And  Philip 
said,  If  thou  believest  with  all  thy  heart  thou  mayest.     And  he  an- 

26.  The  way  which  is  desert — There  were  two  ways  from  Jerusalem  to  Gaza, 

one  desert,  the  other  through  a  more  populous  country. 

27.  An  eunuch — Chief  officers  were  anciently  called  eunuchs,  though  not 
always  literally  such ;  because  such  used  to  be  chief  ministers  in  the  eastern 
courts.  Candace,  queen  of  the  Ethiopians — So  all  the  queens  of  Ethiopia  were 
called. 

28.  Sitting  in  his  chariot,  he  read  the  Prophet  Isaiah — God  meeteth  those 
that  remember  him  in  his  ways.  It  is  good  to  read,  hear,  seek  information 
even  in  a  journey.     Why  should  we  not  redeem  all  our  time  ? 

30.  And  Philip  running  to  him,  said,  Understandest  thou  what  thou  readest  ? — 
He  did  not  begin  about  the  weather,  news,  or  the  like.  In  speaking  for  God,  we 
may  frequently  come  to  the  point  at  once,  without  circumlocution. 

31.  He  desired  Philip  to  come  up  and  sit  with  him — Such  was  his  modesty,  and 
thirst  after  instruction. 

32.  The  portion  of  Scripture — By  reading  that  very  chapter,  the  fifty.third  of 
Isaiah,  many  Jews,  yea,  and  atheists,  have  been  converted.  Some  of  them  his- 
tory records.     God  knoweth  them  all. 

33.  In  his  humiliation  his  judgment  was  taken  away — That  is,  when  he  was  f 
man,  he  had  no  justice  shown  him.  To  take  away  a  person's  judgment,  is  a  pro 
verbial  phrase  for  oppressing  him.  And  who  shall  declare,  or  count  his  genera 
tio'v—  That  is,  who  can  number  his  seed,  Isa.  liii,  10  ;  which  he  hath  purchasec 
by  iaying  down  his  life  ? 

36.  And  as  they  went  on  the  way  they  came  to  a  certain  water — Thus,  even  the 
circumstances  of  the  journey  were  under  the  direction  of  God.  The  kingdom 
of  God  suits  itself  to  external  circumstances,  without  any  violence,  as  air  yields 
to  all  bodies,  and  yet  pervades  all.  What  hindereth  me  to  be  baptized  ?— Probably 
he  had  been  circumcised  :  otherwise  Cornelius  would  not  have  be«;n  tbp  first  fVuita 
of  the  Gentiles 

*  Isaiah  liii,  7 


CHAPTER   IX.  29? 

38  swered  and  said,  I  believe  that  Jesus  is  the  Son  of  God.  And  he 
commanded  the  chariot  to  stop,  and  they  both  went  down  into  the 

39  water,  both  Philip  and  the  eunuch  ;  and  he  baptized  him.  And 
when  they  were  come  up  out  of  the  water,  the  Spirit  of  the  Lord 
caught  away  Philip,  that  the  eunuch  saw  him  no  more ;  and  he 

40  went  on  his  way  rejoicing.  But  Philip  was  found  at  Azotus ;  and 
passing  ttj-ough,  he  preached  in  all  the  cities  till  he  came  jg- 
Cesarea. 

IX.      But  *  Saul,  still  breathing  threatenmg  and  slaughter  against  the 

2  disciples  of  the  Lord,  going  to  the  high  priest,  desired  of  him 
letters  to  Damascus  to  the  synagogues,  that  if  he  found  any  of  this 
way,  he  might  bring  both   men  and  women  bound  to  Jerusalem. 

3  And  as  he  journeyed,  he  drew  near  Damascus  ;  and  suddenly  there 

4  shone  about  him  a  light  from  heaven.  And  falling  to  the  earth  he 
heard  a  voice  saying  to    him,  Saul,  Saul,  why  persecutest  thou 

5  me  ?  And  he  said.  Who  art  thou,  Lord  ?  And  the  Lord  said,  I  am 
Jesus  whom  thou  persecutest.     It  is  hard  for  thee  to  kick  against 

6  the  goads.  And  he  trembling  and  astonished,  said.  Lord,  what 
wilt  thou  have  me  to  do  ?  And  the  Lord  said  to  him.  Arise,  and  go 

7  into  the  city,  and  it  shall  be  told  thee  what  thou  must  do.  And  the 
men  that  journeyed  with  him  stood  astonished,  hearing  the  noise, 

«  but  seeing  no  man.     And  Saul  arose  from  the  earth  ;  and  his  eyes 

being  opened,  he  saw  no  man  ;  but  they  led  him  by  the  hand,  and 

9  brought  him  into  Damascus.     And  he  was  three  days  without  sight, 

38.  And  they  both  went  down — Out  of  the  chariot.  It  does  not  follow  that  he 
was  baptized  by  immersion.  The  text  neither  affirms  nor  intimates  any  thing 
concerning  it. 

39.  The  Spirit  of  the  Lord  caught  away  Philip — Carried  him  away  with  a 
miraculous  swiftness,  without  any  action  or  labour  of  his  own.  This  had  befallen 
several  of  the  prophets. 

40.  But  Philip  was  found  at  Azotus — Probably  none  saw  him,  from  his  leaving 
the  eunuch,  till  he  was  there. 

IX.  2.  Bound — By  the  connivance,  if  not  authority,  of  the  governor,  under 
Aretas  l.lie  king.     See  ver.  14,  24. 

3.  And  suddenly — When  God  suddenly  and  vehemently  attacks  a  sinner,  it  is 
the  higliest  act  of  mercy.  So  Saul,  when  his  rage  was  come  to  the  height,  is 
taught  not  to  breathe  slaughter.  And  what  was  wanting  in  time  to  confirm  him 
in  his  discipleship,  is  compensated  by  the  inexpressible  terror  he  sustained.     By 

his  also  the  suddenly  constituted  apostle  was  guarded  against  the  grand  snare 
into  which  novices  are  apt  to  fall. 

4.  He  heard  a  voice — Severe,  yet  full  of  grace. 

5.  To  kick  against  the  goads — is  a  Syriac  proverb,  expressing  an  attempt  that 
brings  nothing  but  pain. 

6.  It  shall  be  told  thee — So  God  himself  sends  Saul  to  be  taught  by  a  man,  as 
<he  angel  does  Cornelius,  chap,  x,  5.  Admirable  condescension!  that  the  Lord 
'(  lis  with  us  by  men,  like  ourselves. 

7  The  men — stood — Having  risen  before  Saul ;  for  they  also  fell  to  the  ground; 
-i.dp.  xxvi,  14.  It  is  probable  they  all  journeyed  on  foot.  Hearing  the  noise — 
B  it  not  an  articulate  voice.  And  seeing  the  light,  but  not  Jesus  himself,  chap. 
«xvi,  13,  &c. 

9.  And  he  was  three  days — An  important  season!  So  long  he  seems  to  have 
•een  in  the  pangs  of  the  new  birth.  Without  sight — By  scales  growing  over  his 
«yes,  to  intimate  to  him  the  blindness  of  the  state  he  had  been  in,  to  impress  hjii) 
vith  a  deeper  sense  of  the  almighty  power  of  Christ,  and  to  turn  his  thou^^hts 
nward,  while  ae  was  less  capable  of  conversing  witli  outward  objects.     This  was 

♦Chap,  xxii,  3,  t^c  ;  chap,  x.wi,  9,  &c. 


300  THE  ACTS 

10  and  neither  ate  nor  drank.  And  there  was  a  certain  disciple  ai 
Damascus,  named  Ananias.     And  the  Lord  said  to  him  m  a  vision, 

11  Ananias.  And  he  said,  Behold,  I  am  here.  Lord.  And  the  Lord 
said  to  him,  Arise,  go  into  the  street  called  Straight,  and  inquire 
in  the  house  of  Judas  for  one  named  Saul  of  Tarsus ;    for  behold, 

12  he  is  praying.  And  he  hath  seen  in  a  vision  a  man  named  Ananias, 
coming  in,  and  putting  his  hand  on  hmi,  that  he  may  recover  hif? 

13  sight.  But  Ananias  answered,  Lord,  I  have  heard  by  many  jf  ihia 
man,  how   much   evil   he  hath   done  to  thy  saints  at  Jerusalem 

14  And  here  also  he  hath  authority  from  the  chief  priests  to  bind  all 

15  that  call  on  thy  name.  But  the  Lord  said  unto  him,  Go :  for  he 
is  a  chosen  vessel  to  me,  to  bear  my  name  before  nations  and  kings, 

16  and  the  children  of  Israel.     For  I  will  show  him  how  great  things 

17  he  must  suffer  for  my  name's  sake.  And  Ananias  went  and  entered 
into  the  house,  and  putting  his  hands  on  him,  said.  Brother  Saul, 
the  Lord  hath  sent  me,  Jesus  who  appeared  to  thee  in  the  way  thou 
camest,  that  thou  mayest  recover  thy  sight,  and  be  filled  with  the 

18  Holy  Ghost.     And  immediately  as  it  were  scales  fell  from  his  eyes, 

19  and  he  recovered  his  sight,  and  arose  and  was  baptized.  And  hav- 
ing received  food  he  was  strengthened. 

20  And  he  was  certain  days  with  the  disciples  m  Damascus :  and 
straightway  he  preached  Jesus  in  the  synagogues,  that  he  is  the 

21  Son  of  God.  But  all  that  heard  were  amazed,  and  said.  Is  not  this 
he  who  destroyed  those  that  call  on  this  name  in  Jerusalem  ?  And 
came  hither  for  this  intent,  that  he  might  bring  them  bound  to  the 

22  chief  priests  ?  But  Saul  increased  the  more  in  strength,  and  con- 
founded the  Jews  who  dwelt  at  Damascus,  proving  that  this  is  the 

23  Christ.     And  when  many  days  were  fulfilled,  the  Jews  consulted 

24  together  to  kill  him.     But  their  lying  in  wait  was  known  by  Saul : 

25  and  they  guarded  the  gates  day  and  night  to  kill  him.  Then  the 
disciples  taking  him  by  night,  let  Jiim  down  the  wall  in  a  basket. 

26  And  coming  to  Jerusalem,  he  endeavoured  to  join  himself  to  the 
disciples ;  but  they  were  all  afraid  of  him,  not  believing  that  he 

27  was  a  disciple.     But  Barnabas  taking  him,  brought  him  to  the  apos- 

likewise  a  manifest  token  to  others,  of  what  had  happened  to  him  in  his  journej, 
and  ought  to  have  humbled  and  convinced  vhose  bigoted  Jews,  to  whom  he  bad 
been  sent  from  the  sanhedrim. 

11.  Behold  he  is  praying — He  was  shown  thus  to  Ananias. 

12.  A  man  called  Ananias — His  name  also  was  revealed  to  Saul. 

13.  But  he  anstcered — How  natural  it  is  to  reason  against  God 

14.  All  that  call  on  thy  name — That  is,  all  Christians. 

15.  He  is  a  chosen  vessel  to  bear  my  name — That  is,  to  testify  of  me.  It  i« 
undeniable,  that  some  men  are  unconditionally  chosen  or  elected,  to  do  Bo;nt 
works  for  God 

16.  For  I — Do  thou  as  thou  art  commanded.  I  will  take  care  of  the  fust, 
will  show  hirn — In  fact,  through  the  whole  course  of  his  ministry.  How  great 
things  he  must  suffer — So  far  will  he  l)e  now  from  persecuting  others. 

17.  The  Lord  hath  sent  me — Ananias  does  not  tell  Saul  all  which  Christ  had 
said  concerning  him.  It  was  not  expedient  that  he  should  know  yet  to  how  great 
a  dignity  he  was  called. 

24.  They  guarded  the  gates  day  and  night — That  is,  the  governor  did,  at  theii 
request,  2  Cor.  xi,  32. 

26.  And  coming  to  Jerusalem — Three  years  after,  Gal.  i,  1**.  These  three 
years  St.  Paul  passes  over,  chap,  xxii,  17,  likewise. 


CHAPTER  IX.  30. 

ties,  and  declared  to  them,  how  he  had  seen  the  Lord  in  the  way 

and  that  he  had  spoken  to  him,  and  how  he  had  preachod  boldly 

18  at  Damascus  in  the  name  of  Jesus :   And  he  was  with  them,  com- 

29  ing  in  and  going  out  at  Jerusalem.  And  preaching  boldly  in  the 
name  of  the  Lord  Jesus,  he  spake  and  disputed  with  the  Hellenists  . 

30  but   they   attempted  to  kill  him  :     Which   the  brethren  knowing, 

31  brought  him  down  to  Cesarea,  and  sent  him  forth  to  Tarsus.  Then 
the  Church  through  all  Judea,  and  Galilee,  and  Samaria  had  peace  : 
and  being  built  up,  and  walking  in  the  fear  of  God,  and  the  com- 
fort of  the  Holy  Ghost,  was  multiplied. 

32  And  as  Peter  passed  through  all  parts,  he  came  down  also  to  V  e 

33  saints  that  dwelt  at  Lydda.  And  he  found  there  a  certain  mai 
named  Eneas,  who  had  kept  his  bed  eight  years,  being  ill  of  a 

34  palsy.     And  Peter  said  to  him,  Eneas,  Jesus  Christ  healeth  thee. 

35  Arise  and  make  thy  bed.  And  he  arose  immediately  :  And  all  that 
dwelt  in  Lydda  and  Sharon  saw  him,  and  turned  to  the  Lard. 

36  Now  there  was  at  Joppa  a  certain  disciple  named  Tabitha, 
which  is  by  interpretation  Dorcas  ;  this  woman  was  full  of  good 

37  works  and  aiins  deeds  which  she  did.  And  in  those  days  she  was 
sick  and  died ;  whom  having  washed,  they  laid  in  an  upper  cham- 

38  ber.  And  Lydda  being  near  Joppa,  the  disciples  hearing  Peter 
was  there,  sent  to  him  two  men,  desiring  that  he  would  not  delay 

39  to  come  to  them.  Then  Peter  arose  and  went  with  them ;  whom 
being  come,  they  brought  into  the  upper  chamber :  and  all  the 
widows  stood  by  him  weeping,  and  showing  the  coats  and  gar- 

40  ments  which  Dorcas  had  made,  while  she  was  with  them.  But 
Peter  having  put  them  all  out,  kneeled  down  and  prayed ;  and 

27.  To  the  apostles — Peter  and  James,  Gal.  i,  18,  19.  And  declared — He  who 
has  been  an  enemy  to  the  truth  ought  not  to  be  trusted  till  he  gives  proof  that 
he  is  changed. 

31.  Then  the  Church — The  whole  body  of  Christian  believers,  had  peace — 
Their  bitterest  persecutor  being  converted.  And  being  built  up — In  holy,  loving 
faith,  continually  increasing,  and  walking  in — That  is,  speaking  and  acting  only 
from  this  principle,  the  fear  of  God  and  the  comfort  of  the  Holy  Ghost — An  ej 
cellent  mixture  of  inward  and  outward  peace,  tempered  with  filial  fear. 

35.  Lydda  was  a  large  town,  one  day's  journey  from  Jerusalem.  It  stood  in 
the  plain  or  valley  of  Sharon,  which  extended  from  Cesarea  to  Joppa,  and  was 
noted  for  its  fruitfulness. 

36.  Tabitha,  which  is  by  interpretation  Dorcas — She  was  probably  a  Hellenist 
Jew,  known  among  the  Hebrews  by  the  Syriac  name  Tabitha,  while  the  Greeks 
called  her  in  their  own  language,  Dorcas.  They  are  both  words  of  the  same 
import,  and  signify  a  roe  or  fawn. 

38.  The  disciples  sent  to  him — Probably  none  of  those  at  Joppa  had  the  gift 
of  miracles.     Nor  is  it  certain  that  they  expected  a  miracle  from  him. 

39.  While  she  was  with  them — That  is,  before  she  died. 

40.  Peter  having  put  them  all  out — That  he  might  have  the  better  opportunity 
)f  wrestling  with  God  in  prayem,  said,  Tabitha,  arise.  And  she  opened  her  eyes, 
tn'i  seeing  Peter,  sat  up — Who  can  imagine  the  surprise  of  Dorcas,  when  called 
jaCK  to  life  ?  Or  of  her  friends,  when  tliey  saw  her  alive  ?  For  the  sake  of  them- 
selves, and  of  the  poor,  there  was  cause  of  rejoicing,  and  much  more,  for  such 
a  confirmation  of  the  Gospel.  Yet  to  herself  it  was  matter  of  resignation,  not 
joy,  to  be  called  back  to  these  scenes  of  vanity:  but  doubtless,  her  remaining 
days  were  still  more  zealously  spent  in  the  service  of  her  Saviour  and  her  God. 
Thus  was  a  richer  treasure  laid  up  'or  her  in  heaven,  and  she  afterward  returned 
to  a  more  exceeding  weight  of  glory,  than  that  from  which  so  astonishing  a  pro- 
vidence had  recalled  her  for  a  season. 

20 


J02  THE  ACTS. 

41  turning  to  the  body,  said,  Tabitha,  arise  And  she  opened  her 
eyes,  and  seeing  Peter,  sat  up.  And  giving  her  his  hand,  he  lifted 
her  up,  and  having  called  the  saints  and  widows,  he  presented  her 

42  alive.     And  it  was  known  through  all  Joppa,  and  many  believed  on 

43  the  Lord.  And  he  tarried  many  days  in  Joppa,  with  one  Simon, 
a  tanner. 

X        And  there  was  a  certain  man  in  Cesarea,  named  Ccmelius,  a 

2  centurion  of  that  called  the  Italian  band,  A  devout  man,  and  fear- 
ing God  with  all  his  house,  who  gave  much  alms  to  the  people, 

3  and  prayed  to  God  always.  He  saw  plainly  in  a  vision,  about  the 
ninth  hour  of  the  day,  an  angel  of  God  coming  in  to  him,  and  say- 

4  ing  to  him,  Cornelius.  And  looking  steadfastly  on  him,  and  being 
affrighted,  he  said,  What  is  it,  sir  ?  And  he  said  to  him.  Thy 
prayers  and  thine  alms  are  come  up  for  a  memorial  before  God. 

5  And   now  send  men  to  Joppa,  and  call  hither  Simon,  who  is  sur- 

6  named  Peter.     He  lodgeth  with  one  Simon,  a  tanner,  whose  house 

7  is  by  the  sea.  And  when  the  angel  who  spake  to  him  was  depart- 
ed, he  called  two  of  his  household  servants,  and  a  devout  soldier 

8  of  them  that  waited  on  him  continually :   And  having  declared  all 

9  things  to  them,  he  sent  them  to  Joppa.  On  the  morrow,  as  they 
journeyed  and  drew  nigh  to  the  city,  Peter  went  up  on  the  house- 

10  top  to  pray,  about  the  sixth  hour.  And  he  became  very  hungry, 
and  would  have  eaten  ;  but  while  they  made  ready,  he  fell  into  a 

11  trance.  And  saw  heaven  opened,  and  a  certain  vessel  like  a  great 
sheet,  tied  at  the  four  corners,  descending  and  let  down  on  the 

12  earth  :   Wherein  were  all  four-footed  creatures,  and  creeping  things 

13  of  the  earth,  and  fowls  of  the  air.     And  a  voice  came  to  him,  Rise 

14  Peter,  kill  and  eat.     But  Peter  said,  In  nowise.  Lord:  for  [  have 

X.  And  there  was  a  certain  man — The  first  fruits  of  the  Gentiles,  in  Cesarea — 
Where  Philip  had  been  before,  chap,  viii,  40  ;  so  that  the  doctrine  of  salvation 
by  faith  in  Jesus  was  not  unknown  there.  Cesarea  was  the  seat  of  the  civil 
government,  as  Jerusalem  was  of  the  ecclesiastical.  It  is  observable,  that  tlie 
Gospel  made  its  way  first  through  the  metropolitan  cities.  So  it  first  seized 
Jerusalem  and  Cesarea :  afterward  Philippi,  Athens,  Corinth,  Ephesus,  Rome 
itself.  A  centurion,  or  captain,  of  that  called  the  Italian  band — That  is,  troop 
or  company. 

2.  Who  gave  much  alms  to  the  people — That  is,  to  the  Jews,  many  of  whom 
were  at  that  time  extremely  poor. 

3.  He  saw  in  a  vision — Not  in  a  trance,  like  Peter  :  plainly,  so  as  to  leave  one 
not  accustomed  to  things  of  this  kind  no  room  to  suspect  any  imposition. 

4.  Thy  prayers  and  thine  alms  are  come  up  for  a  memorial  before  God — Dare  any 
man  say,  These  were  only  splendid  sins  ?  Or  that  they  were  an  abomination  be. 
fore  God  ?  And  yet  it  is  certain,  in  the  Christian  sense  Cornelius  was  then  an 
unbeliever.  He  had  not  then  faith  in  Christ.  So  certain  it  is,  that  every  ono 
who  seeks  faith  in  Christ,  should  seek  it  in  prayer,  and  doing  good  to  all  men ; 
though  in  strictness  what  is  not  exactly  according  to  the  Divine  rule  must  stand 
in  need  of  Divine  favour  and  indulgence.  • 

8.  A  devout  soldier — How  many  such  attendants  have  our  modern  officers?  A 
devout  soldier  would  now  be  looked  upon  as  lit»le  better  than  a  deserter  from  his 
colours. 

10.  And  he  became  very  hungry — At  the  usual  meal  time.  The  symbols  in 
visions  and  trances,  it  is  easy  to  observe,  are  generally  suited  to  the  state  of  the 
natural  faculties. 

11.  Tied  at  the  corners — Not  all  in  one  knot,  but  each  fastened  as  it  were  up 
'x)  heaven. 

4     But  Peter  said.   In  nowise,  Lord — When  God  commands  a  strange  oi 


CHAPTER  X.  3W 

15  never  eaten  any  thing  common  or  unclean  And  the  voice  came 
to  him  again,  the  second  time,  What  God  hatb   purified,  call  not 

16  thou  common.     This  was  done  thrice,  and  the  veagel  was  taken 

17  up  again  to  heaven.  Now  while  Peter  doubted  in  himself  what 
the  vision  he  had  seen  should  mean,  behold  the  men  sent  by  Cor- 
nelius,  having  inquired    out    Simon's   house,   stood    at    the    gate, 

.8  And  calling  asked,  whether  Simon,  surnamed  Peter,  lodged  there  \ 

19  While  Peter  was  musing  on  the  vision,  the  Spirit  said  to  him,  Be- 

20  hold,  throe  men  seek  thee.     Arise  therefore  and  go  down,  and  go 

21  with  them,  doubting  nothing ;  for  I  have  sent  them.  Then  Peter 
going  down   to   the  men,  said.   Behold,  I  am  he  whom  ye  seek : 

22  for  what  cause  are  ye  come  ]  And  they  said,  Cornelius,  a  centu- 
rion, a  just  man,  and  fearing  God,  and  of  good  report  among  all  the 
nation  of  the  Jews,  was  warned  of  God  by  a  holy  angel,  to  send 

23  for  thee  to  his  house,  and  to  hear  words  from  thee.  And  he  in- 
vited them  in  and  lodged  tJie7n.  And  the  next  day,  rising  up,  he 
went  away  with  them  ;  and  certain  brethren  from  Joppa  went  with 

24  him.  And  the  day  following  they  entered  into  Cesarea  :  and  Cor- 
nelius was  waiting  for  them,  having  called  together  his  kinsmen 

25  and   near  friends  :   And  as  Peter  was   coming  in,  Cornelius  met 

26  him,   and   falling  down  at  his  feet,   worshipped   him :   But   Peter 

27  raised  him  up,  saying.  Arise  :  I  myself  also  am  a  man  :  And  as 
he  talked  with   him,  he  went  in  and  found   many  come  together  : 

28  And  he  said  to  them,  Ye  know  it  is  unlawful  for  a  Jew  to  join  with 
or  come  to  one  of  another  nation  ;  but   God   hath   showed   me  to 

29  call  no  man  common  or  unclean  :  Therefore  being  sent  for,  1  came 
without  gainsaying :   I  ask,  therefore,  for  what  intent  ye  have  sent 

30  for  me  ?     And  Cornelius  said^  Four  days  ago  I  was  fasting  till  this 

seemingly  improper  thing,  the  first  objection  frequently  finds  pardon.  But  it 
ought  not  to  be  repeated.  This  doubt  and  delay  of  St.  Peter  had  several  good 
effects.  Hereby  the  will  of  God  in  this  important  point  was  made  more  evident 
and  incontestable.  And  Peter  also,  having  been  so  slow  of  belief  himself,  could 
the  more  easily  bear  the  doubting  of  his  brethren,  chap,  xi,  2,  &c. 

15.  What  God  hath  purified — Hath  made  and  declared  clean.  Nothing  but 
what  is  clean  can  come  down  from  heaven.  St.  Peter  well  remembered  this  say- 
mg  in  the  council  at  Jerusalem,  chap,  xv,  9. 

16.  This  was  done  thrice — To  make  the  deeper  impression. 

17.  While  Peter  doubted  in  himself,  behold  the  men— -Frequently  the  things 
which  befill  us  within  and  from  without  at  the  same  time,  are  a  key  to  each 
other.  The  things  which  thus  concur  and  agree  together,  ought  to  be  diligently 
attended  to. 

19.  Behold  three  men  seek  thee,  arise  therefore  and  go  down,  and  go  with  them, 
doubting  nothing — How  gradually  was  St.  Peter  prepared  to  receive  this  new 
admonition  of  the  Spirit !  Thus  God  is  wont  to  lead  on  his  children  by  degrees, 
ilways  giving  them  light  for  the  present  hour. 

24.  Cornelius  was  waiting  for  them — Not  engaging  himself  in  any  secular  busi- 
■i-iss  during  that  solemn  time^  but  being  altogether  intent  on  this  one  thing. 

26.  I  myself  also  am  a  man — And  not  God,  who  alone  ought  to  be  worshippod, 
iVlutt   iv,  10.     Have  all  his  pretended  successors  attended  to  this  ? 

28.  But  God  hath  showed  me — He  speaks  sparingly  to  fhetn  of  his  former  doubt, 
and  his  late  vision. 

29.  /  ask  for  what  intent  ye  have  sent  for  me? — S>t.  Peter  knew  this  already. 
But  he  puts  Cornelius  on  telling  the  story,  both  that  the  rest  might  be  informed, 
und  Cornelius  himself  more  impressed  by  the  narration  :  the  repetition  of  which- 
even  as  we  read  it,  gives  a  new  dignity  and  spirit  to  Peter's  succeeding  discourse. 

30.  Four  days  ago  I  was  fasting — The  first  of  these  days  he  had  the  vision .' 


d04  THE  ACTS. 

hour,  and  at  the  ninth  hour  I   was  praying  in   my  house,  and 

31  behold  a  man  stood  before  me  in  bright  clothing,  And  said,  Cor- 
nelius, thy  prayer  is  heard,  and  thine  alms  are  remembered  be- 

32  fore  God.  Send  therefore  to  Joppa,  and  call  hither  Simon,  who  is 
surnamed  Peter ;  he  lodgeth  in  the  house  of  Simon  a  tanner  by 

33  the  sea,  who  being  come  shall  speak  to  thee.  Immediately  there- 
fore I  sent  to  thee,  and  thou  hast  done  well  in  coming :  now  tbere 
fore  we  are  all  present  before  God,  to  hear  all  things  thu  aie 
commanded  thee  by  God. 

S4       Then  Peter  opening  his  mouth,  said,  I  perceive  of  a  truth  that 

35  God  is  not  a  respecter  of  persons :  But  in  every  nation,  he  that 

36  feareth  him,  and  worketh  righteousness,  is  accepted  by  him.  This 
IS  the  word  which  he  sent  to  the  children  of  Israel,  preaching  the 
glad  tidmgs  of  peace   through  Jesus   Christ :  he  is  Lord  of  all 

37  Ye  know  the  word  which  was  published  through  all  Judea,  begin 

38  ning  from  Galilee,  after  the  baptism  which  John  preached  :  How 
God  anointed  Jesus  of  Nazareth  with  the  Holy  Ghost  and  with 
power,  who  went  about  doing  good,  and  healing  all  that  were  op- 

39  pressed  by  the  devil  ;  for  God  was  with  him.  And  we  are  wit- 
nesses of  all  things  which  he  did,  both  m  the  land  of  the  Jews  and 
in  Jerusalem :   whom  yet  they  slew,  having  hanged  him  on  a  tree 

40  Him  God  raised  up  the  third  day,  and  showed  him  openly  ;  (Noi 

the  second  his  messengers  came  to  Joppa ;  on  the  third,  St.  Peter  set  out ;  and  on 
the  fourth,  came  to  Cesarea. 

31.  Thy  prayer  is  heard — Doubtless  he  had  been  praying  for  instruction,  how- 
to  worship  God  in  the  most  acceptable  manner. 

33.  Now  therefore  we  are  all  present  before  God — The  language  of  every  truly 
Christian  congregation. 

34.  I  perceive  of  a  truth — More  clearly  than  ever,  from  such  a  concurrence  of 
circumstances.  That  God  is  not  a  respecter  of  persons — Is  not  partial  in  his  love. 
The  words  mean,  in  a  particular  sense,  that  lie  does  not  confine  his  love  to  one 
nation ;  in  a  general,  that  he  is  loving  to  every  man,  and  willeth  all  men  should 
be  saved. 

35.  But  in  every  nation  he  that  feareth  God  and  worketh  righteousness — He  that, 
first,  reverences  God,  as  great,  wise,  good,  the  cause,  end,  and  governor  of  all 
things;  and  secondly,  from  this  awful  regard  to  him,  not  only  avoids  all  known 
evil,  but  endeavours,  according  to  the  best  light  he  has,  to  do  all  things  well; 
is  accepted  of  him — Through  Christ,  though  he  knows  him  not.  The  assertion 
is  express,  and  admits  of  no  exception.  He  is  in  the  favour  of  God,  whethe 
enjoying  his  written  word  and  ordinances  or  not.  Nevertheless  the  addition  of 
these  is  an  unspeakable  blessing  to  those  who  were  before  in  some  measure  ac 
cepted.  Otherwise  God  would  never  have  sent  an  angel  from  heaven  to  direct 
Cornelius  to  St.  Peter. 

36.  This  is  the  word  which  God  sent — When  he  sent  his  Son  into  the  world, 
preaching — Proclaiming  by  him — peace  between  God  and  man,  whether  Jew  «a 
Gentile,  by  the  God-man.     He  is  Lord  of  both  ;  yea,  Lord  of  and  over  all. 

37.  Ye  know  the  word  which  was  published— You  know  the  facts  in  genera. 
the  meaning  of  which  I  shall  now  more  particularly  explain  and  confirm  to  yoi. 
The  baptism  which  John  preached — To  which  he  invited  them  by  his  preaching, 
in  token  of  their  repentance.     This  began  in  Galilee,  which  is  near  Cesarea. 

38.  How  God  anointed  Jesus — Particularly  at  his  baptism,  thereby  inaugurating 
liim  to  his  office  :  with  the  Holy  Ghost  and  with  power — It  is  worthy  our  remark, 
that  frequently  when  tlie  Holy  Ghost  is  mentioned  there  is  added  a  word  par. 
(icularly  adapted  to  the  present  circumstance.  So  the  deaci.;is  were  to  be  fu 
Mf  the  Holy  Ghost  and  wisdom,  chap,  vi,  3.  Barnabas  was  full  of  the  Holy  Ghost 
and  faith,  chap,  xi,  24.  The  disciples  were  filled  with  joy,  and  with  the  Hol> 
Ghost,  f^hap    xiii,  52.     And  here,  where  his  mighty  works  are  mentioned,  Chrisi 


CHAPTER  XI.  305 

41  to  all  the  people,  but  to  witnesses,  chosen  before  of  God,  even  to  us 
who  did   eat   and  drink  with  him,)  after  he  rose  from  the  dead, 

42  And  he  commanded  us  to  proclaim  to  the  people,  and  to  testify, 
that  it  is  he  who  is  ordained  by  God  the  Judge  of  the  living,  and  the 

43  dead.     To  him  give  all  the  prophets  witness,  that  every  one  who 
believeih  in  him,  receiveth  forgiveness  of  sins  through  his  name. 

1 1       While  Peter  was  yet  speaking  these  words,  the  Holy  Ghost  fell 
i)  on  all  that  were  hearing  the  word      And  the  believers  of  the  cir- 
cumcision, as  many  as  came  with   Peter,  were  amazed,  that  the 
Id  gift  of  the  Holy  Ghost  was  poured  out  on  the  Gentiles  also.      For 
they   heard    them    speaking  with    tongues   and    magnifying   God. 

47  Then  Peter  answered,  Can  any  man  forbid  water,  that  these  should 
not  be  baptized,  who  have  received  the  Holy  Ghost,  even  as  we  ^ 

48  And  he  commanded  them  to  be  baptized  in  the  name  of  the  Lord 
Then  they  prayed  him  to  tajry  certain  days. 

XI.     Now  tlie  apostles  and  brethren  who  were  in  Judea  heard  that 

2  the  Gentiles  also  had  received  the  word  of  God.     And  when  Peter 
was  come  up  to  Jerusalem,  they  of  the  circumcision  debated  with 

3  him  saying,  Thou  wentest  in  to  men  uncircumcised,  and  didst  eat 

4  with  them.     Then  Peter  beginning,  laid  all  things  before  them  in 

himself  is  said  to  be  anointed  with  the  Holy  Ghost  and  with  power.  For  Ood 
was  loith  him — He  speaks  sparingly  here  o^ti.0  majesty  of  Christ,  as  considering 
the  state  of  his  hearers. 

41.  Not  now  to  all  the  people — As  before  his  death  ;  to  us  who  did  eat  ana 
drink  with  him — That  is,  conversed  familiarly  and  continually  with  him,  in  the 
time  of  his  ministry. 

42.  It  is  he  who  is  ordained  by  God  the  Judge  of  the  living  and  the  dead — Of 
ill  men,  whether  they  are  alive  at  his  coming,  or  had  died  before  it.  This  was 
declaring  to  them,  in  the  strongest  terms,  how  entirely  their  happiness  depended 
on  a  timely  and  humble  subjection  to  him  who  was  to  be  their  final  Judge. 

43.  To  him  give  all  the  prophets  witness — Speaking  to  heathens  he  does  not 
quote  any  in  particular  ;  that  every  one  who  believeth  in  him — Whether  ho  be  Jew 
or  Gentile ;  receiveth  remission  of  sins — Though  he  had  not  before  either  feaied 
God,  or  worked  righteousness. 

44.  The  Holy  Ghost  fell  on  all  that  were  hearing  the  word — Thus  were  they 
consecrated  to  God,  as  the  first  fruits  of  the  Gentiles.  And  thus  did  God  give  a 
clear  and  satisfactory  evidence,  that  he  had  accepted  them  as  well  as  the  Jews. 

45.  The  believers  of  the  circumcision — The  believing  Jews. 

47.  Can  any  man  forbid  water,  that  these  should  not  he  baptized,  who  have  re- 
ceived the  Holy  Ghost  ? — He  does  not  say  they  have  the  baptism  of  the  Spirit , 
therefore  they  do  not  need  baptism  with  water.  But  just  the  contrary :  if  they 
liave  received  the  Spirit,  then  baptize  them  with  water. 

How  easily  is  this  question  decided,  if  we  will  take  the  word  of  God  for  our 
.-ule!  Either  men  have  received  the  Holy  Ghost  or  not.  If  they  have  not,  Re. 
pent,  saith  God,  and  be  baptized,  and  ye  shall  receive  the  gift  of  the  Holy  Ghost. 
If  they  have,  if  they  are  already  baptized  with  the  Holy  Ghost,  then  who  can 
forbid  water  ? 

48.  In  the  name  of  the  Lord — Which  implies  the  Father  who  anointed  him,  anJ 
die  Spirit  with  which  he  was  anointed  to  his  office.  But  as  the  Gentiles  had  be- 
fr  re  believed  in  God  the  Father,  and  could  not  but  now  believe  in  the  Holy  Ghost, 
unler  whose  powerful  influence  they  were  at  this  very  time,  there  was  the  lesi 
need  of  taking  notice,  that  they  were  baptized  into  the  belief  and  profession  of 
the  sacred  Three  :  though  doubtless  the  apostle  administered  the  ordinances  'O 
that  very  form  which  Christ  himself  had  prescribed. 

XI.  4.  Peter  laid  all  things  before  them — So  he  did  not  take  it  ill  to  be  ques 
tioned,  nor  desire  to  be  treated  as  infallible.  And  he  answers  the  more  mildJT 
because  it  related  to  a  point  which  he  had  not  readily  believed  himself. 


306  ^  THE  ACTS. 

5  order,  saying,  I  was  praying  in  the  city  of  Joppa,  and  hetng  m  a 
trance,  I   saw  a  vision,  a  certLn  vessel  descending,  as  it  were 
great  sheet,  let  down   from  heaven  by  the  four  corners,  and 

6  came  even  to  me  :   On  which  looking  steadfastly,  I  observed  and 
saw  four-footed  creatures  of  the  earth,  and   creeping  things,  anC 

7  fowis  of  the  air.     And  I  heard  a  voice  saying  to  me.  Rise,  Peter, 

8  kill  and  eat.     But  I  said.  In  nowise  Lord  ;  for  nothing  common 

9  or  unclean  hath  ever  entered  into  my  mouth.     And  the  voice  f-om 
heaven  answered  me  again.  What  God  hath  purified,  call  not;hou 

10  common.     This   was  done  thrice,   and  all   were  drawn  up  again 

11  into  heaven      And  behold   immediately    three   men  stood   at   the 

12  house  where  I  was,  sent  from  Cesarea  to  me.  And  the  Spirit 
bade  me  go  with  them,  doubting  notliing :  these  six  brethren  also 

13  went  with  me,  and  we  entered  into  the  man's  house.  And  he  told 
us  how  he  had  seen  an  angel  standing  in  his  house,  and  saying  to 
him,  Send  men  to  Joppa,  and  call  hither  Simon,  surnamed  Peter, 

14  Who  shall  tell  thee  words,  whereby  thou  and  all  thy  family  may 

15  be  saved.     And  as  I  began  to  speak,  the  Holy  Ghost  fell  on  them, 

16  even  as  on  us  at  the  beginning.  Then  I  remembered  the  word  of 
the  Lord,  how  he  said,  John   indeed  baptized  with  water,  but  ye 

17  shall  be  baptized  with  the  Holy  Ghost.  If  then  God  gave  to  them 
the  same  gift  as  even  to  us,  when  we  believed  on  the  Lord  Jesus 

18  Christ,  who  was  I  that  could  withstand  God?  When  they  heard 
these  things,  they  were  quiet,  and  glorified  God,  saying,  Then 
God  hath  given  to  the  Gentiles  also  repentance  unto  life. 

19  Now  they  who  had  been  dispersed  by  the  distress  which  arose 
about  Stephen,  travelled  as  far  as  Phenicia,  and  Cyprus,  and  An- 

20  tioch,  speaking  the  word  to  none  but  Jews  only.  And  some  of  them 
were  men  of  Cyprus  and  Cyrene,  who  coming  into  Antioch,  spake 

5.  Being  in  a  trance — Which  suspends  the  use  of  the  outward  senses. 

14.  Saved — With  the  full  Christian  salvation,  in  this  world  and  the  world  t< 
eome. 

17.  To  us,  when  we  believed — The  sense  is,  because  wo  believed,  not  because 
we  were  circumcised,  was  the  Holy  Ghost  given  to  us.  What  was  I — A  mere 
instrument  in  God's  hand.  They  had  inquired  only  concerning  iiis  eating  with 
the  Gentiles.  He  satisfies  them  likewise  concerning  his  baptizing  them,  and  show* 
that  he  had  done  right  in  going  to  Cornelius,  not  only  by  the  command  of  God, 
but  also  by  the  event,  the  descent  of  the  Holy  Ghost. 

And  who  are  we  that  we  should  withstand  God  ?  Particularly  by  laying  down 
rules  of  Christian  communion  which  exclude  any  whom  he  has  admitted  into 
the  Church  of  the  first  born,  from  worshipping  God  together.  O  that  all 
Church  governors  would  consider  how  bold  an  usurpation  this  is  on  the 
authorit  ^  of  the  supreme  Lord  of  the  Church !  O  that  the  sin  of  thus  with 
standing  God  may  not  be  laid  to  the  charge  of  those,  who  perhaps  with  ■ 
good  intention,  but  in  an  over  fondness  for  their  own  forms,  have  done  it,  :<!i 
\:s  contiimally  doing  it. 

15.  They  glorified  God — Being  thoroughly  satisfied.  Repentance  unto  lije — 
Tru?  repentance  is  a  change  from  spiritual  death  to  spiritual  life,  and  leads  to 
life  everlasting. 

19.  They  who  had  been  dispersed — St.  Luke  here  resumes  the  thread  of  his 
narration,  in  the  very  words  wherewith  he  broke  it  oflT,  chap,  viii,  6.  As  far  as 
Phenicia  to  the  north,  Cyprus  to  the  west,  and  Antioch  to  the  east. 

20.  So7ne  of  them  were  men  of  Cyprus  and  Cyrene — Who  were  more  accus- 
tomed  to  converse  with  the  Gentiles.  Who  coming  into  Antioch — Then  the 
capita,  of  Syria,  and.  next  to  Rome  and  Alexandria,  the  most  considerable  city  of 


CHAPTER  XII.  307 

21  to  the  Greeks,  preaching  the  Lord  Jesus.  And  the  hand  of  the 
Lord  was  with  them;  and  a  great  number  believed  and  turned  to 

22  the  Lord.  And  tidings  of  these  things  came  to  the  ears  of  the 
Church  that  was  in  Jerusalem,  and  they  sent  forth  Barnabas  to  go 

23  as  far  as  Antioch :  Who  coming  and  seeing  the  grace  of  God,  was 
glad,  and  exhorted  them  all  to  cleave  unto  the  Lord  with  full  purpose 

24  of  heart  For  he  was  a  good  man,  and  full  of  the  Holy  Ghost  and 
35  faith.    And  a  considerable  multitude  was  added  to  the  Lord     Then 

went  he  to  Tarsus  to  seek  Saul,  and  having  found  him,  he  brought 

26  him  to  Antioch.  And  a  vdiole  year  they  assembled  themselves  with 
the  Church,  and  taught  a  considerable  multitude  :  and  the  disciples 
were  first  called  Christians  at  Antioch. 

27  In  those  days  prophets  came  from  Jerusalem  to  Antioch.     And 

28  one  of  them,  named  Agabus,  rising  up,  signified  by  the  Spirit  that 
there  would  be  a  great  famine  through  all  the  world  ;  which  also 

29  came  to  pass  under  Claudius  Cesar.  Then  the  disciples  deter- 
mined to  send  relief,  every  one  according  to  his  ability,  to  the 

30  brethren  who  dwelt  in  Judea :  Which  also  they  did,  sending  it  to 
the  elders  by  the  hand  of  Barnabas  and  Saul 

XII.     About  that  time  Herod  the  king  stretched  forth  his  hands  to 

2  afflict  certain  of  the  Church.     And  he  slew  James  the  brother  of 

3  John  with  the  sword.     And  perceiving  it  pleased  the  Jews,  he 
proceeded  to  take  Peter  also  :   (Then  were  the  days  of  unleavened 

4  bread.)     Whom  having  apprehended,  he  put  him  in  prison,  deli- 
vering him  to  four  quaternions  of  soldiers  to  keep  him,  intending  to 

5  bring  him  forth  to  the  people  after  the  passover.     So  Peter  was 

the  empire.  Spake  to  the  Greeks — As  the  Greeks  were  the  most  celebrated  of 
the  Gentile  nations  near  Judea,  the  Jews  called  all  the  Gentiles  by  that  name. 
Here  we  have  the  first  account  of  the  preaching  the  Gospel  to  the  idolatrous 
Gentiles.  All  those  to  whom  it  had  been  preached  before,  did  at  least  worship 
one  God,  the  God  of  Israel. 

21.  And  the  hand  of  the  Lord — That  is,  the  power  of  his  Spirit. 

26.  And  the  disciples  were  first  called  Christians  at  Antioch — Here  it  was  that 
they  first  received  this  standing  appellation.  They  were  before  termed  Nazarenes 
and  Galileans. 

28.  Agabus  rising  up — In  the  congregation.  All  the  world — The  word  fre- 
quently signifies  all  tlie  Roman  empire.     And  so  it  is  doubtless  to  be  taken  here. 

29.  Then — Understanding  the  distress  they  would  otherwise  be  in  on  that  ac- 
count, the  disciples  determined  to  send  relief  to  the  brethren  in  Judea — Who 
herein  received  a  manifest  proof  of  the  reality  of  their  conversion. 

30.  Sending  it  to  the  elders — Who  gave  it  to  the  deacons,  to  be  distributed  by 
them,  as  eveiy  one  had  need. 

XII.  About  that  time — So  wisely  did  God  mix  rest  and  persecution  in  due  time 
and  measure  succeeding  each  other.  Herod — Agrippa ;  the  latter  was  his  Ro. 
man,  the  former  his  Syrian  name.  He  was  the  grandson  of  Herod  the  Great, 
lephew  to  Herod  Antipas,  who  beheaded  John  the  Baptist ;  brother  to  Herodias, 
ind  father  to  that  Agrippa  before  whom  St.  Paul  afterward  made  his  defence. 
Caligula  made  him  king  of  the  tetrarchy  of  his  uncle  Philip,  to  which  he  afterward 
added  the  territories  of  Antipas.  Claudius  made  him  also  king  of  Judea,  and  added 
thereto  the  dominions  of  Lysanias. 

2.  James  the  brother  of  John — So  one  of  the  brothers  went  to  God  thf ,  first,  the 
other  the  last  of  the  apostles. 

3.  Then  were  the  days  of  unleavened  bread — At  which  the  Jews  came  togetheJ 
from  all  parts. 

4.  four  quaternions — Sixteen  men,  who  watched  by  turns  day  and  night. 

5.  Continual  prayer  was  made  for  him — Yet  when  their  prayer  was  answered. 


30«  THE  ACTS. 

kept  in  the  prison ;  Dui  continual  prayer  was  made  to  God  by  the 
Church  for  him. 

6  And  wlion  Herod  was  about  to  bring  him  forth,  the  same  night 
Peter  was  sleeping  between  two  soldiers,  bound  with  two  chains 

7  and  the  guards  before  the  door  we^e  keeping  the  prison.  And  be 
hold,  an  angel  of  the  Lord  stood  over  him,  and  light  shined  in  the 
house  :  and  smiting  Peter  on  the  side  he  waked  him,  saying,  Riic 

8  up  quickly.  And  his  chains  fell  off  from  his  hands.  And  the  angel 
said  to  him,  Gird  thyself,  and  bind  on  thy  sandals ;  and  he  did  so. 
And  he  said  to  him,  Throw  thy  garment  about  thee,  and  follow  me. 

9  And  going  out,  he  followed  him.  And  he  knew  not  that  it  was 
real  which  was  done  by  the  angel,  but  thought  he  saw  a  vision. 

10  When  they  had  passed  through  the  first  and  the  second  ward,  they 
came  to  the  iron  gate  that  leadeth  to  the  city,  which  opened  to 
them  of  its  own  accord  :  and  going  out,  they  went  on  through  one 

11  street ;  and  immediately  the  angel  departed  from  him.  And  Peter 
coming  to  himself,  said.  Now  I  know  of  a  truth,  that  the  Lord  hath 
sent  his  angel,  and  delivered  me  out  of  the  hand  of  Herod,  and 

12  from  all  the  expectation  of  the  people  of  the  Jews.     And  having 

considered,  he  went  to  the  house  of  Mary,  the  mother  of  John,  sur- 

13  named  Mark,  where  many  were  gathered  together  praying.  And 
as  he  knocked  at  the  door  of  the  gate,  a  damsel  came  to  hearken, 

14  named  Rhoda.  And  knowing  Peters  voice,  she  opened  not  the 
gate  for  joy,  but  running  in,  told  them  that  Peter  stood  before  the 

15  gate.     And  they  said  to  her.  Thou  art  mad.     But  she  constantly 

16  affirmed  it  was  so.  Then  they  said.  It  is  his  angel.  But  Peter 
continued  knocking.      And  opening  the  door  they  saw   him,  anu 

17  were  astonished.  But  he  beckoning  to  them  with  his  hand  to  be 
silent,  declared  to  them  how  the  Lord  had  brought  him  out  of  the 
prison.     And  he  said.  Show  these  things  to  James  and  to  the  bre- 

they  could  scarce  believe  it,  ver.  15.   But  why  had  they  not  prayed  for  St.  James 
also  ?    Because  he  was  put  to  death  as  soon  as  apprehended. 

6.  Peter  was  sleeping — Easy  and  void  of  fear;  between  two  soldiers — Sufficiently 
secured  to  human  appearance. 

7.  His  chains — With  which  his  right  arm  was  bound  to  one  of  the  soldiers,  and 
his  left  arm  to  the  other. 

8.  Gird  thyself — Probably  he  had  put  ofFhis  girdle,  sandals,  and  upper  garment, 
before  he  lay  down  to  sleep. 

10.  The  first  and  second  ward — At  each  of  which  doubtless  was  a  guard  of 
soldiers.  The  gate  opened  of  its  own  accord — Without  either  Peter  or  the  angei 
touching  it.  And  they  went  on  through  one  street — Tliat  Peter  might  know  which 
way  to  go.  And  the  angel  departed  from  him — Being  himself  sufficient  for  what 
remained  to  be  done. 

11.  Now  I  know  oj  a  truth — That  this  is  not  a  vision,  ver.  9. 

12.  And  having  considered — What  was  best  to  be  done.  Many  were  gatheret 
together — At  midnight. 

13.  The  gate — At  some  distance  from  the  house  ;  to  hearken — If  any  knocked 

14.  And  knowing  Peter's  voice — Bidding  her  open  the  door. 

15.  They  said,  Thou  art  mad — As  we  say,  Sure  you  are  not  in  your  senses  to 
talk  so.  It  is  his  angel — It  was  a  common  opinion  among  th°  Jews,  that  every 
man  had  his  particular  guardian  angel,  who  frequently  assumed  both  his  shape  and 
voice.     But  th's  is  a  point  on  wliich  the  Scriptures  are  siknt 

17.  Beckoning  to  them — Many  of  whom  being  amazed,  wern  talking  together 
Aod  he  said.  Show  these  things  to  James — The  brother  or  kiiioman  of  our  Lord 
ami  author  of  the  epistle  which  bears  his  name.    He  appears  to  have  been  a  pe^ 


CHAPTER  XIII.  309 

18  thren.  And  going  out  he  went  to  another  place.  Now  when  it 
was  day,  there  was  no  small  stir  among  the  soldiers,  what  was 

19  become  '^f  Peter.  And  Herod  having  sought  for  him,  and  noi 
found  him,  examined  the  keepers,  and  commanded  them  to  be  put 

20  to  death.  And  going  down  from  Judea  to  Cesarea,  he  abode  there. 
And  he  was  highly  incensed  against  them  of  Tyre  and  Sidon  :  but 
they  came  with  one  accord  to  him,  and  having  gained  Blastus,  the 
king's  chamberlain,  sued  for  peace;  because  their  country  w;.a 
nourished  by  the  king's  country. 

li       And  on  a  set  day,  Herod,  arrayed  m  royal  apparel,  and  sitting 

22  on  his  throne,  made  an  oration  to  them.     And  the  people  shouted, 

23  It  is  the  voice  of  a  god,  and  not  of  a  man.  And  immediately  an 
angel  of  the  Lord  smote  him,  because  he  gave  not  glory  to  God  ; 

24  and  being  eaten  by  worms,  he  expired.  But  the  word  of  God  grew 
and  multiplied. 

25  And  Barnabas  and  Saul,  having  fulfilled  their  service,  returned 
from  Jerusalem,  taking  with  them  John,  surnamed  Mark. 

Xni.     Now  there  were  in  the  Church  that  was  at  Antioch,  prophets 

and  teachers,  Barnabas,  and  Simeon  called  Niger,  and  Lucius  of 

Cyrene,  and  Manaen,  who  had  been  brought  up  with   Herod  the 

2  tetrarch,  and  Saul.     And  as  they  were  ministering  to  the  Lord  and 

fasting,  the  Holy  Ghost  said.  Separate  me  Barnabas  and  Saul  for 

son  of  considerable  weight  and  importance,  probably  the  chief  overseer  of  that 
province,  and  of  the  Church  in  Jerusalem  in  particular.  He  went  into  another 
place — Where  he  might  be  better  concealed  till  the  storm  was  over. 

19.  Herod  commanded  them  to  be  put  to  death — And  thus  the  wicked  suffered 
in  the  room  of  the  righteous.  And  going  down  from  Judea — With  shame,  for  not 
having  brought  forth  Peter,  according  to  his  promise. 

20.  Having  gained  Blastus — To  their  side,  they  sued  for,  and  obtained  peace — 
Reconciliation  with  Herod.  And  so  the  Christians  of  those  parts  were,  by  the 
providence  of  God,  delivered  from  scarcity.  Their  country  was  nourished — Was 
provided  with  corn,  by  the  hinges  country — Tlius  Hiram  also,  king  of  Tyre,  desired 
of  Solomon  food  or  corn  for  his  household,  1  Kings  v,  9. 

2L  And  on  a  set  day — Wiiich  was  solemnized  yearly,  in  honour  of  Claudius 
Cesar ;  Herod,  arrayed  in  royal  apparel — In  a  garment  so  wrought  with  silver, 
that  the  rays  of  the  rising  sun  striKing  upon,  and  being  reflected  from  it,  dazzled 
the  eyes  of  the  beholders.  The  people  shouted.  It  is  the  voice  of  a  god — Such 
profane  flattery  they  frequently  paid  to  princes.  But  the  commonness  of  a  wicked 
custom  rather  increases  than  lessens  the  guilt  of  it. 

23.  And  immediately — God  does  not  delay  to  vindicate  his  injured  honour; 
an  angel  of  the  Lord  smote  him — Of  this  other  historians  say  nothing :  so  wide 
a  difference  there  is  between  Divine  and  human  history  !  An  angel  of  the  Lord 
brought  out  Peter ;  an  angel  smote  Herod.  Men  did  not  see  the  instruments  in 
either  case.  These  were  only  known  to  the  people  of  God.  Because  he  gave 
m)t  glory  to  God — He  willingly  received  it  to  himself,  and  by  this  sacrilege  filled 
ip  the  measure  of  his  iniquities.  So  then  vengeance  tarried  not.  And  he  was 
<aien  by  worms,  or  vermin — How  changed !  And  on  the  fiflh  day  expired  in  ex- 
(Uisite  torture.  Such  was  the  event  I  The  persecutor  perished,  and  the  Gospel 
I'rew  and  multiplied. 

25  Saul  returned — To  Antioch ;  taking  John,  surnamed  Mark — The  son  of 
Mary,  (at  whose  house  the  disciples  met,  to  pray  for  Peter,)  who  was  sister  is 
Barnabas. 

XIII.  Manaen,  who  had  been  brought  up  with  Herod — His  foster  brother,  now 
freed  from  the  temptations  of  a  court. 

2.  Separate  me  Barnabas  and  Saul  for  the  work  to  which  I  have  called  them-  ■ 
This  Wds  not  ordaining  them.  St.  Paul  was  ordained  long  before,  and  that  noi 
of  men,  ndther  by  man :  it  was  only  inducting  him  to  the  province  for  which  ov 


310  THE  ACTS. 

5  the  work  to  which  I  have  called  them.     Then  havi.ig  fasted  and 

4  prayed,  and  laid  their  hands  on  them,  they  sent  them  away.  So 
being  sent  forth  by  the  Holy  Ghost,  they  went  down  to  Seleucia,  and 

5  from  thence  sailed  to  Cyprus.  And  being  at  Salamis,  they  preached 
the  word  of  God  in  the   synagogues  of  the  Jews ;  and  they  had 

6  also  John  for  their  attendant.  And  having  gone  through  the  whole 
isle  as  far  as  Paphos,  they  found  a  certain  magician,  a  false  prophet 

7  a  Jew,  whose  name  was  Bar-jesus,  Who  was  with  the  proconsul 
Sergius  Paulus,  a  prudent  man.     He  calling  to  him  Barnabas  and 

S  Saul,  desired  to  hear  the  word  of  God.  But  Elymas  the  magician 
(so  is  his  name  by  interpretation)  withstood  them,  seeking  to  turn 

9  away  the  proconsul  from  the  faith.  Then  Saul,  (who  is  also  called 
Paul,)  filled  with  the  Holy  Ghost,  fixing  his  eyes  upon  him,  said, 

10  O  full  of  all  guile  and  of  all  mischief,  thou  son  of  the  devil,  thou 
eneiiiy  of  all  righteousness,  wilt  thou  not  cease  to  pervert  the  right 

1 1  ways  of  the  Lord  ?  And  now  behold  the  hand  of  the  Lord  is  upon 
thee ;  and  thou  shalt  be  blind,  not  seeing  the  sun  for  a  season. 
And  immediately  a  mist  and  darkness   fell  upon  him,  and  going 

12  about,  he  sought  some  to  lead  him.  Then  the  proconsul,  seeing 
what  was  done,  believed,  being  astonished  at  the  doctrine  of  the 
Lord. 

13  And  Paul  and  those  with  him  loosing  from  Paphos,  came  to 
Perga  in  Pamphylia ;   but  John  withdrawing  from  them,  returned 

14  to  Jerusalem.  And  departing  from  Perga,  they  came  to  Antioch 
in  Pisidia  ;  and  going  into  the  synagogue  on  the  Sabbath  day,  they 

15  sat  down.  And  after  the  reading  of  the  law  and  the  prophets,  the 
chief  of  the  synagogue  sent  to  them,  saying.  Brethren,  if  ye  have 

Lord  had  appointed  him  from  the  beginning,  and  which  was  now  revealed  to  the 
prophets  and  teachers.  In  consequence  of  this  they  fasted,  prayed,  and  laid  their 
hands  on  them,  a  rite  which  was  used  not  in  ordination  only,  but  in  blessing,  and 
on  many  other  occasions. 

3.   Then  having  fasted — Again.     Thus  they  did  also,  chap,  xiv,  23. 

5.  In  the  synagogues — Using  all  opportunities  that  offered. 

6.  Paphos  was  on  the  western,  Salamis  on  the  eastern  part  of  the  island. 

7.  The  proconsul — The  Roman  governor  of  Cyprus,  a  prudent  man — And  there, 
fore  not  overswayed  by  Elymas,  but  desirous  to  inquire  farther. 

9.  Then  Saul,  who  was  also  called  Paul — It  is  noft  improbable,  that  coming 
now  among  the  Romans,  they  would  naturally  adapt  his  name  to  their  own  lan- 
guage, and  so  called  him  Paul  instead  of  Saul.  Perhaps  the  family  of  the  pro. 
consul  might  be  the  first  who  addressed  to  or  spoke  of  him  by  this  name.  And 
from  this  time,  being  the«jpostIe  of  the  Gentiles,  he  himself  used  the  name  which 
was  more  familiar  to  them. 

10.  O  full  of  all  guile — As  a  false  prophet,  and  all  mischief — As  a  magician. 
Thou  son  of  the  devil — A  title  well  suited  to  a  magician  ;  and  one  who  not  only 
was  himself  unrighteous,  but  laboured  to  keep  others  from  all  gooiiness.  Wilt 
thou  not  cease  to  pervert  the  right  ways  of  the  Lord  ? — Even  now  thou  hast  hrard 
the  *ruth  of  the  Gospel. 

11  ind  immediately  a  mist — Or  dimness  within,  and  darkness  without,  fell 
upon  him. 

12.  Being  astonished  at  the  doctrine  of  the  Lord — Confirmed  by  such  a  mii'ic^ 

13.  John  withdrawing  from  them  returned — Tired  with  the  fatigue,  or  shrink 
mg  firom  danger. 

14.  Antioch  in  Pisidia — Different  from  the  Antioch  mentioned  ver.  1. 

15.  And  after  the  reading  of  the  law  and  the  prophets,  the  chief  of  the  ayna 
gogue  sent  to  them — The  law  was  read  over  once  every  year,  a  portion  of  it  every 
Sabbath  :  to  which  was  added  a  lesson  taken  out  of  the  prophets.     After  this  wa» 


CHAPTER  XIII.  311 

6  any  word  of  exhortation  to  the  people,  speak.     Then  Paul  ytand- 
ing,  and  waving  his  hand,  said.  Ye  men  of  Israel,  and  ye  that  fear 

7  God,  hearken.     *  The  God  of  this  people  chose  our  fathers,  and 
raised  the   people,  while  sojourning   in  the  land  of  Egypt,  and 

18  brought  them  out  of  it  with  an  uplifted  arm.      f  And  he  suffered 

their  manners  in  the   wilderness  about  the  space  of  forty  years. 

r  And   having  destroyed  seven  nations  in  the  land  of  Canaan,  he 

divided  their  land  to  them  by  lot,  about  four  hundred  and  fifty  years. 

iO  And  after  that,  he  gave  them  judges  ;  until  Samuel   the  prophet. 

il   And  afterward  they  desired  a  king  :   and  God  gave  them  Saul  the 

22  son  of  Kish,  a  man  of  the  tribe  of  Benjamin,  forty  years.  And 
having  removed  him,  |  he  raised  up  to  them  David  for  their  king, 
to  whom  also  bearing  witness  he  said,  I  have  found  David,  the  son 
of  Jesse,  a  man  after  my  own  heart,  who  will  do  all  my  will. 

23  Of  this  man's  seed  hath  God,  according  to  his  promise,  raised 

24  unto  Israel  a  Saviour,  Jesus  ;  John  having  first  preached  before  his 
coming,  the  baptism  of  repentance   to  all  the   people   of  Israel. 

25  §  And  as  John  was  fulfilling  his  course,  he  said,  Whom  think  ye 
that  I  am  ?  I  am  not  he.  But  behold  one  cometh  after  me,  the 
shoes  of  whose  feet  I  am  not  worthy  to  loose. 

26  Men,  brethren,  children  of  the   stock  of  Abraham,  and  those 

over,  any  one  might  speak  to  the  people,  on  any  subject  he  thought  convenient. 
Yet  it  was  a  circumstance  of  decency  which  Paul  and  Barnabas  would  hardly 
omit,  to  acquaint  the  rulers  with  their  desire  of  doing  it :  probably  by  some  mes- 
sage  before  the  service  began. 

16.  Ye  that  fear  God — Whether  proselytes  or  heathens. 

17.  The  God — By  such  a  commemoration  of  God's  favours  to  their  fathers,  al 
once  their  minds  were  conciliated  to  the  speaker,  they  were  convinced  of  their 
duty  to  God,  and  invited  to  believe  his  promise,  and  the  accomplishment  of  it. — 
The  six  verses,  17-22,  contain  the  whole  sum  of  the  Old  Testament.  Of  thu 
people — Paul  here  chiefly  addresses  himself  to  those  whom  he  styles,  Ye  that  feat 
God:  he  speaks  of  Israel  first ;  and  ver.  26,  speaks  mo:c;  directly  to  the  Israelites 
themselves.  Chose — And  this  exalted  the  people  ;  not  any  merit  or  goodness  of 
their  own,  Ezek.  xx,  5.     Our  fathers — Abraham  and  his  posterity. 

19.  Seven  nations — Enumerated  Deut.  vii,  1 ;  about  four  hundred  and  fifty 
years — That  is,  from  the  choice  of  the  fathers  to  the  dividing  of  the  land ;  it  was 
about  four  hundred  and  fifty  years. 

21 .  He  gave  them  Saul  forty  years — Including  the  time  wherein  Samuel  judged 
Israel. 

22.  Having  removed  him — Hence  they  might  understand  that  the  dispensations 
of*  God  admit  of  various  changes.  /  have  found  David,  a  man  after  my  own  heart 
— I'his  expression  is  to  be  taken  in  a  limited  sense.  David  was  such  at  that 
time,  but  not  at  all  times.  And  he  was  so,  in  that  respect,  as  he  performed  all 
God's  will,  in  the  particulars  there  mentioned.  But  he  was  not  a  man  after  God's 
own  heart,  in  other  respects,  wherein  he  performed  his  own  will.  In  the  matter 
of  L'riah,  for  instance,  he  was  as  far  from  being  a  man  after  God's  own  heart  as 
Saul  himself  was.  It  is  therefore  a  very  gross,  as  well  as  dangerous  mistake,  to 
imj;iose  this  is  the  character  of  David  in  every  part  of  his  behaviour.  We  must 
beware  of  this,  unless  we  would  recommend  adultery  and  murder  as  things  aftet 
God's  own  heart. 

24.  John  having  first  preached — He  mentions  this,  as  a  thing  already  known 
to  them.  And  so  doubtless  it  was.  For  it  gave  so  loud  an  alarm  to  the  whole 
.Jewish  nation,  as  could  not  but  be  heard  of  in  foreign  countries,  at  least  as 
remote  as  Pisidia, 

25.  His  course — His  work  was  quickly  finished,  and  might  therefore  woU  be 
termed  a  course  or  race. 

*  Isaiah  i,  2  t  Deut.  i.  31  f  1  Sam   xvi,  12,  13  ^  Luke  iii,  16 


312  THE  ACTS 

among  you  who  fear  God,  to  you  is  the  word  of  this  salvation  sent 
27  For  they  that  dwell  at  Jerusalem,  and  their  rulers,  neither  know- 

mg  him,  nor  the  sayings  of  the  prophets,  which  are  read  every 
2*    Sabbath  day,  have  fulfilled  them,  in  condemning  him.     And  ..hough 

they  found  no  cause  of  death  in  him,  yet  desired  they  Pilate,  that 

29  he   might  be  put  to  death.     And  when  they  had  fulfilled  all  thing,3 
that  were  written  of  him,  taking  him  down  from  the  tree   they  laid 

30  him  in  a  sepulchre.     But  God  raised  him  from  the  dead.      And  nc 

31  was  seen  many  days  by  them  who  came  up  with  him  from  Galilee 
to  Jerusalem,  who  are  his  witnesses  to  the  people. 

32  And  we  declare  to  you  glad  tidings,  that  the  promise  which  was 

33  made  to  the  fathers,  God  hath  fulfilled  this  to  us  their  children,  in 
raising  up  Jesus ;    as  it  was   written  also  in  the  second   Psalm, 

34  *  Thou  art  my  Son,  this  day  have  1   begotten  thee.     And  because 
he  raised  him  up  from  the  dead,  no  more  to  return  to  corruption, 

35  he  spake  thus,  f  1  will  give  you  the  sure  mercies  of  David.     Where- 
fore he  saith   also   in  another  Psalm,   \  Thou  wilt  not  suffer  thy 

36  Holy  One  to  see  corruption.     Now  David  having  served  the  will 
of  God  in  his  generation,  fell  asleep,  and  was  added  to  his  fathers, 

37  and  saw  corruption.     But  he  whom  God  raised  did  not  see   cor- 

38  ruption.     Be  it  known  unto  you  therefore,  men  and  brethren,  that 

39  through  this  man  is  preached  to  you  the  forgiveness  of  sins.     And 
by  him  every  one  that  believeth  is  justified  from  all  things,  from 

27.  For  they  that,  dwell  at  Jerusalem,  and  their  rulers — He  here  anticipates  a 
strong  objection,  "  Why  did  not  they  at  Jerusalem,  and  especially  their  rulers, 
believe  ?"  They  know  not  him,  because  they  understood  not  those  very  prophets 
whom  they  read  or  heard  continually.  Tlieir  very  condemning  him,  innocent 
as  he  was,  proves  that  they  understood  not  the  prophecies  concerning  him. 

29.  They  fulfilled  all  things  'Juit  were  written  of  him — So  far  could  they  go, 
but  no  farther. 

3].  He  was  seen  many  daye  by  thern  who  came  up  with  him  from  Galilee  to 
Jerusalem — This  last  jo'J"niiy  both  presupposes  all  the  rest,  and  was  the  most 
important  of  all. 

33.  Thou  art  my  Son,  this  day  have  I  begotten  thee — It  is  true,  ho  was  the  Son 
of  God  from  eternity.  The  meaning  therefore  is,  I  have  this  day  declared  thee 
to  be  my  Son.  As  St.  Paul  elsewhere,  declared  to  be  the  Son  of  God  with  power, 
by  the  resurrection  from  the  dead,  Rom.  i,  4.  And  it  is  with  peculiar  propriety 
and  beauty  that  God  is  siid  to  have  begotten  him,  on  the  day  when  he  raised  him 
from  the  dead,  as  he  seemed  then  to  be  born  out  of  the  earth  anew. 

34.  No  more  to  return  to  corruption — That  is,  to  die  no  more.  /  will  give  you 
the  sure  7nercies  of  David — The  blessings  promised  to  David  in  Christ.  These 
are  sure,  certain,  firm,  solid,  to  every  true  believer  in  him.  And  hence  the  resur 
rection  of  Christ  necessarily  follows;  for  without  this,  those  blessings  could  not 
Se  given. 

35.  He  saith — David  in  the  name  of  the  Messiah. 

36.  David,  having  served  the  will  of  God  in  his  generation,  fell  asleep — So  hu 
service  extended  not  itself  beyond  the  bounds  of  the  common  age  of  man:  but 
the  service  of  the  Messiah  to  all  generations,  as  his  kingdom  to  all  ages.  Seticu 
the  will  of  God — Why  art  thou  here,  thou  who  art  yet  in  the  world  ?  Is  it  not 
that  thou  also  mayest  serve  the  will  of  God  ?  Art  thou  serving  it  now  ?  Doing 
all  his  will?  And  was  added  to  his  fathers — Not  only  in  body.  This  expression 
refers  to  the  soul  also,  and  supposes  the  immortality  of  it. 

33.  Every  one  that  believeth  is  justified  from  all  things — Has  the  actual  for- 
giveness of  all  his  sins,  at  the  very  time  of  liis  believing  ;  from  which  ye  could 
not  be  justified — Not  only  ye  cannot  now;  but  ye  never  could.  For  it  afforded 
no  expiation  for  presumptuous  sins.     By  the  law  of  Moxes — The  whole  Mosaic 

*  Psalm  ii,  7.         t  Isaiah  Iv,  3.        t  Psalm  xvi,  10. 


CHAPTER  XIII.  313 

40  whicl  ye  could  not  be  justified  by  the  law  of  Moses.  Beware 
therefore,  !est  that  come  upon  you,  which  is  spoken   in  the  pre 

41  phe's,  *  Behold,  ye  despisers,  and  wonder  and  perish,  for  I  work 
a  wor^  in  your  days,  a  work  which  ye  will  in  nowise  believe, 
thou*    a  man  declare  it  unto  you. 

4<  And  ivhen  the  Jews  were  going  out  of  the  synagogue,  the  Gen 
tiles  besought  them,  that  these  words  might  be  spoken  on  the  Sab- 

\3  bath  between.  And  >vhen  the  congregation  was  broken  up,  nanj 
of  the  Jews  and  religious  proselytes  followed  Paul  and  Barnabas 
who  speaking  fo  them,  persuaded  them  to  continue  in  the  grace  of 
f5od. 

44  And  the  next  Sabbath  almost  the   whole  city  was  gathered  to- 

45  gether  to  hear  the  word  of  God.  But  the  Jews  seeing  the  multi- 
tudes, were  filled  with  zeal,  and  spake  against  the  things  spoken 

46  by  Paul,  contradicting  and  blaspheming.  Then  Paul  and  Barnabas 
speaking  boldly,  said.  It  was  necessary  that  the  word  of  God  should 
be  spoken  to  you  first ;  but  seeing  ye  thrust  it  from  you,  and  judge 
yourselves  unworthy  of  eternal  life,  behold !    we  turn  to  the  Gen- 

47  tiles.  For  so  hath  the  Lord  commanded  us,  saying,  f  I  have  set 
thee  for  a  light  of  the  Gentiles,  so  that  thou  mightest  be  for  salva- 

48  tion  to  the  ends  of  the  earth.  And  the  Gentiles  hearing  it  were 
glad,  and  glorified  the   word  of  the    Lord :  and  as  many  as   were 

institution  !  The  division  of  the  law  into  moral  and  ceremonial  was  not  so  com- 
mon among  the  Jews,  as  it  is  among  us.  Nor  does  the  apostle  here  consider  it 
at  all:  but  Moses  and  Christ  are  opposed  to  each  other. 

40.  BeiDare — A  weighty  and  seasonable  admonition.  No  reproof  is  as  yel 
added  to  it. 

4L  /  worA  a  work  which  ye  will  in  nowise  believe — This  was  originally  spoken 
to  those,  who  would  not  believe  that  God  would  ever  deliver  them  from  the 
power  of  the  Chaldeans.  But  it  is  applicable  to  any  who  will  not  believe  the 
promises,  or  the  works  of  God. 

42.  When  the  Jews  were  going  out — Probably  many  of  them,  not  bearing  to 
hear  him,  went  out  before  he  had  done.  The  Sabbath  between — So  the  Jews  call 
to  this  day  the  Sabbath  between  the  fir.st  day  of  the  month  Tisri  (on  which  the 
civil  year  begins)  and  the  tenth  of  the  same  month,  which  is  the  solemn  day  of 
expiation. 

43.  Who  speaking  to  them — More  familiarly,  persuaded  them  to  continue — For 
trials  were  at  hand,  in  the  grace  of  God — That  is,  to  adhere  to  the  Gospel  or 
Christian  faith. 

46.  Then  Paul  and  Barnabas  speaking  boldly,  said — Those  who  hinder  others 
must  be  publicly  reproved.  It  was  necessary — Though  ye  are  not  worthy  :  he 
shows  that  he  had  not  preaclied  to  them,  from  any  confidence  of  their  believing, 
but  seeing  ye  judge  yourselves  unworthy  of  eternal  life — They  indeed  judged  none 
but  themselves  worthy  of  it.  Yet  their  rejecting  of  the  Gospel  was  the  same  as 
saying,  "We  are  unworthy  of  eternal  life."  Behold  .' — A  thing  now  present! 
An  astonishiiig  revolution!  We  turn  to  the  Gentiles — Not  that  they  left  oil 
preaching  to  the  Jews  in  other  places.  But  they  now  determined  to  lose  no 
moie  time  at  Antioch  on  their  ungrateful  countrymen,  but  to  employ  themselves 
vaolly  in  doing  what  they  could  for  the  conversion  of  the  Gentiles  there. 

47.  For  so  hath  the  Lord  commanded  us — By  sending  us  forth,  and  giving  U£ 
dn  opportunity  of  fulfilling  what  he  had  foretold.  /  have  set  thee — The  Father 
speaks  to  Christ. 

48.  As  many  as  were  ordained  to  eternal  life — St.  Luke  does  not  say  fore 
Kidained.  He  is  not  speaking  of  what  was  done  from  eternity,  but  of  what  wai 
fhen  done,  through  the  preaching  of  the  Gospel.  He  is  describing  that  ordina- 
tion, and  that  only,  which  was  at  the  very  time  of  hearing  it.     During  this  ser. 

*  Hab.  i,  5.         t  Isaiah  xhx.  6. 


3*4  THE  ACTS. 

49  ordained  to  eternal  .ife  believed.     And  the  word  of  the  Lord  was 

50  published  through  all  that  country.  But  the  Jews  stirred  up  the 
devout  honourable  women,  and  the  chief  men  of  the  city,  and  raised 
a  persecution  against  Paul  and   Barnabas,  and  cast  them  out  of 

51  their  coasts.     And  they  shook  off  the  dust  of  their  feet  against 

52  them,  and  went  to  Iconium.  And  the  disciples  were  filled  with  joy 
and  with  the  Holy  Ghost 

XIV.  And  in  Iconium  they  went  together  into  the  synagogue  of  the 
Jews,  and  so  spake  that  a  great  multitude  both  of  the  Jews   and 

2  Greeks  believed.    But  the  unbelieving  Jews  stirred  up  the  Gentiles, 

3  and  made  their  minds  evil  affected  against  the  brethren.  Yet  they 
abode  a  long  time  speaking  boldly  in  the  Lord,  who  bare  witness 
to  the  word  of  his  grace,  and  granted  signs  and  wonders  to  be  done 

4  by  their  hands      But  the  multitude  of  the  city  was  divided :    and 

5  part  held  with  the  Jews,  and  part  with  the  apostles.  And  when 
there  was   an   assault  both  of  the   Gentiles  and  Jews  with   their 

6  rulers,  to  use  them  despitefuUy,  and  to  stone  them.  Being  aware 
of  it,  they  fled  to  Lystra  and  Derbe,  cities  of  Lycaonia,  and  the 

7  country  round  about.  And  preached  the  Gospel  there. 

8  And  there  sat  a  certain  man  at  Lystra,  impotent  in  his  feet, 
having  been  a  cripple  from  his  mother's  womb,  who  had   never 

9  walked.     This  man  heard  Paul  speaking ;    who  fixing   his  eyes 

10  upon  him,  and  perceiving  that  he  had  faith  to  be  healed,  Said  with 

1 1  a  loud  voice.  Stand  upright  on  thy  feet.  And  he  leaped  and  walk- 
ed. But  the  multitude,  seeing  what  Paul  had  done,  lifted  up  their 
voices,  saying,  in  the   Lycaonian   language,  The  gods  are  come 

iS  down  to  us  in  the  likeness  of  men.  And  they  called  Barnabas 
Jupiter,  and  Paul  Mercurius,  because  he  was  the  chief  speaker 

13  Then  the  priest  of  Jupiter,  which  was  before  their  city,  brought 
bulls  and  garlands  to  the  gates,  and  with  the  multitude  would  have 

14  sacrifiiced.     But  when  the  apostles  Barnabas  and  Paul  heard  it, 


mon  those  believed,  says  the  apostle,  to  whom  God  then  gave  power  to  believe. 
It  is  as  if  he  had  said,  "  They  believed,  whose  hearts  the  Lord  opened;"  as  he 
expresses  it  in  a  clearly  parallel  place,  speaking  of  the  same  kind  of  ordination, 
Acts  xvi,  14,  &c.  It  is  observable,  the  original  word  is  not  once  used  in  Scrip- 
ture to  express  eternal  predestination  of  any  kind.  The  sum  is,  all  those  and 
those  only,  who  were  now  ordained,  now  believed.  Not  that  God  rejected  the 
rest:  it  was  his  will  that  they  also  should  have  been  saved:  but  they  thrust  sal- 
yation  from  them.  Nor  were  they  who  tlicn  believed  constrained  to  believe. 
But  grace  was  then  first  copiously  offered  them.  And  they  did  not  thrust  it 
away,  so  that  a  great  multitude  even  of  Gentiles  were  converted.  In  a  word, 
the  expression  properly  implies,  a  present  operation  of  Divine  grace  working 
faith  in  the  hearers. 

XIV.  1.  They  so  spake — Persecution  having  increased  their  strength. 

9.  He  had  faith  to  be  healed — He  felt  the  power  of  God  in  his  soul ;  and  thence 
knew  it  was  sufficient  to  heal  his  body  also. 

11.  The  gods  are  come  down — Which  the  heathens  supposed  they  frequently 
did;  Jupiter  especially.  But  how  amazingly  does  the  prince  of  darkness  blind 
the  minds  of  them  that  believe  not !  The  Jews  would  not  own  Christ's  God. 
head,  though  they  saw  him  work  numberless  miracles.  On  the  other  hand,  the 
heathens  seeing  mere  men  work  one  miracle,  were  for  deifying  them  imme. 
dialely. 

13.  The  priest  of  Jupiter — Whose  temple  and  image  were  just  without  the 
gate  of  the  city,  brought  garlands — To  put  on  the  victims,  and  bulls — The  usaal 
offerings  to  Jupiter 


CHAPTER  XIV  310 

tney  rent  their  clothes,  and  sprang  in  among  the  pec  pie,  crying 
15  out  and  saying.  Men,  why  do  ye  these  things  ?     We  also  are  men 

of  like  passions  with  you,  and  preach  to  you,  to  turn  from  these 

vanities  unto  the  living  God,  who  made  the  heaven  and  the  earth, 

6  the  sea,  and  all  things  that  are  therein  :  Who  in  times  past  suffer- 

"7  ed  all  nations  to  walk  in  their  own  ways :  Yet  he  left  not  himself 

without  witness,  in  that  he  did  good,  giving  rain  from  heaven  and 

1 8  fruitful  seasons,  filling  our  hearts  with  food  and  gladness.  And 
with  these  sayings  scarce  restrained  they  the  multitude  from  sa- 
crificing *o  them. 

19  But  there  came  thither  Jews  from  Antioch  and  Iconium,  who 
persuaded  the  multitude,  and  having  stoned  Paul,  dragged  him  out 

30  of  the  city,  supposing  he  had  been  dead.  But  as  the  disciples 
stood  round  about  him,  he  rose  and  went  into  the  city ;  and  the 

21  next  day  he  departed  with  Barnabas  to  Derbe.  And  having  preach- 
ed the  Gospel  to  that  city,  and  made  many  disciples,  they  returned 

22  to  Lystra,  and  Iconium,  and  Antioch  :  Confirming  the  souls  of  the 
disciples,  and  exhorting  them  to  continue  in  the  faith  ;  and  that  we 

23  must  through  many  tribulations  enter  into  thf  kingdom  of  God.  And 
when  they  had  ordained  them  presbyters  m  every  Church,  and  had 
prayed  with  fasting,  they  commended  them  to  the  Lord,  on  whom 

24  they  had  believed.     And  having  passed  through  Pisidia,  they  came 

25  to  Pamphylia,  And  having  spoken   the  word  in  Perga,  they  went 

26  down  to  Attalia,  And  thence  sailed  back  to  Antioch,  from  whence 

14.  They  sprang  in  among  the  people,  crying  out — As  in  a  fire,  or  other  sud 
deii  and  great  danger. 

15.  To  turn  from  these  vanities — From  worshipping  any  but  the  true  God.  He 
does  not  deign  to  call  them  gods ;  unto  the  living  God — Not  like  these  dead  idols  ; 
who  made  the  heaven  and  the  earth,  the  sea — Each  of  which  they  supposed  to 
have  its  own  gods. 

16.  Who  in  times  past — He  prevents  their  objection,  "  But  if  these  things  are 
so,  we  should  have  heard  them  from  our  fathers."  Suffered — An  awful  judg. 
ment,  all  nations — The  multitude  of  them  that  err  does  not  turn  error  into  truth, 
to  walk  in  their  own  ways — The  idolatries  which  they  had  chosen. 

17.  He  left  not  himself  without  witness — For  the  heathens  had  always  from 
God  himself  a  testimony  both  of  his  existence  and  of  his  providence  ;  in  that  he 
did  good — Even  by  punishments  he  testifies  of  himself;  but  more  peculiarly  by 
benefits  ;  giving  rain — By  which  air,  earth,  and  sea,  are,  as  it  were,  all  joined 
together ;  from  heaven — The  seat  of  God ;  to  which  St.  Paul  probably  pointed 
while  he  spoke,  filling  the  body  with  food,  the  soqI  with  gladness. 

19.  Who  persuaded  the  multitude — Moved  with  equal  ease  either  to  adore  or 
"urdor  him. 

20.  But  as  the  disciples  stood  round — Probably  after  sunset.  The  enraged 
mdltitude  would  scarce  have  suffered  it  in  the  day  time  :  he  rose  and  went  into 
t  \e  city — That  he  should  be  able  to  do  this,  just  afler  he  had  been  lefl  for  dead,  was 
I  lairacle  little  less  than  a  resurrection  from  the  dead.     Especially  considering 

he  manner  wherein  the  Jewish  malefactors  were  stoned.  The  witnesses  first 
ihrew  as  large  a  stone  as  they  could  lifl,  with  all  possible  violence  upon  his  head, 
which  alone  was  sufficient  to  dash  the  skull  in  pieces.  All  the  people  then  join. 
e--i,  as  long  as  any  motion  or  token  of  life  remained. 

23.  When  they  had  ordained  them  presbyters  in  every  Church — Out  of  those  who 
were  themselves  but  newly  converted.  So  soon  can  God  enable  even  a  babe  in 
Clirist  to  build  up  others  in  the  common  faith  :  they  commended  them  to  the 
Lord — An  expression  implying  faith  in  Christ,  as  well  as  love  to  the  brethren. 

25.  Perga  and  Attalia  were  cities  of  Pamj)hylia. 

26.  Recommended  to  the  grace — Or  favour,  of  God,  for  the  work  which  they  haii 


316  THE  ACTS. 

they  had  been  recommended  to  the  grace  of  God,  for  the  work 

27  which  they  had  fulfilled.      And  being  come,  and  having  gathere(^' 
the  Church  together,  they  related  all  that  God  had  done  with  them 

28  and  that  he  had  opened  the  door  of  faith  to  the  Gentiles.    And  they 
abode  there  a  long  time  with  the  disciples. 

XV.       But  certain  men  coming  down  from  Judea  taught  the  brethren 
Except  ye  be  circumcised  after  the  manner  of  Moses,  ye  cannot 

2  be  saved.  When  therefore  Paul  and  Barnabas  had  had  no  sr"i!] 
contention  and  debate  with  them,  they  determined  that  Paul  and 
Barnabas,  and  certain  others  of  them,  should  go  up  to  the  apostles 

3  and  elders  at  Jerusalem  about  this  question.  And  being  brought 
on  their  way  by  the  Church,  they  passed  through  Phenicia  and 
Samaria,  declaring  the  conversion  of  the  Gentiles  ;  and  they  caused 

4  great  joy  to  all  the  brethren.  And  being  come  to  Jerusalem,  they 
were  received  by  the  Church,  and  the  apostles  and  elders ;  and 

5  they  declared  all  things  which  God  had  done  with  them.  But 
there  rose  up,  said  they,  certain  of  the  sect  of  the  Pharisees,  who 
believed,  saying,  That  we  ought  to  circumcise   them,  and   com- 

6  mand  them  to  keep  the  law  of  Moses.  And  the  apostles  and  elders 
came  together  to  consider  of  this  matter. 

7  And  after  much  debate,  Peter  rose  up  and  said  to  them,  Bre- 
thren, ye  know  that  God  long  ago  made  choice  among  us,  that  the 
Gentiles  should  by  my  mouth  hear  the  word  of  the  Gospel  and 

8  believe.     And  God   who  knoweth  the    heart  bare  them  witness, 

9  giving  the  Holy  Ghost  to  them  also,  even  as  to  us  ;  And  put  no 

fulfilled — This  shows  the  nature  and  design  of  that  laying  on  of  hands,  which 
was  mentioned  chap,  xiii,  3, 

XV.  1.  Coining  down  from  Judea — Perhaps  to  supply  what  they  thought  Paul 
xnd  Barnabas  had  omitted. 

2  They  (the  brethren)  determined  that  Paul  and  Barnabas,  and  certain  others 
should  go  up  to  Jerusalem  about  this  question — This  is  the  journey  to  which  St, 
Paul  refers,  Gal.  ii,  1,  2,  when  he  says  he  went  up  try  revelation  :  which  is  very 
consistent  with  this ;  for  the  Church  in  sending  them  might  be  directed  by  a  re. 
velation  made  either  immediately  to  St.  Paul,  or  to  some  other  person,  relating 
to  so  important  an  affair.  Important  indeed  it  was,  that  these  Jewish  imposi- 
tions  should  be  solemnly  opposed  in  time  ;  because  multitudes  of  converts  were 
still  zealous  for  the  law,  and  ready  to  contend  for  the  observance  of  it.  Indeed 
many  of  the  Christians  of  Antioch  would  have  acquiesced  in  the  determination 
of  Paul  alone.  But  as  many  others  might  have  prejudices  against  him,  for  his 
having  been  so  much  concerned  for  the  Gentiles,  it  was  highly  expedient  to  take 
the  concurrent  judgment  of  all  the  apostles  on  this  occasion. 

4    They  were  received — That  is  solemnly, welcomed. 

£  But  certain  Pharisees — For  even  believers  are  apt  to  retain  their  former 
tun:  of  mind,  and  prejudices  derived  therefrom.  The  law  of  Moses — The  whole 
law,  both  moral  and  ritual. 

7.  After  much  debate — It  does  not  appear  that  this  was  among  the  apostles 
themselves.  But  if  it  had,  if  they  themselves  had  debated  at  first,  yet  might  their 
final  decision  be  from  an  unerring  direction.  For  how  really  soever  they  were 
inspired,  we  need  not  suppose  their  inspiration  was  always  so  instantaneous  and 
express,  as  to  supersede  any  deliberation  in  their  own  minds,  or  any  consultation 
with  each  other.    Peter  rose  up — This  is  the  last  time  he  is  mentioned  in  the  Acts 

8.  God  bare  them  witness — That  he  had  accepted  them,  by  giving  them  the 
Holy  Ghost. 

9.  Purifying — This  word  is  repeated  from  chap,  x,  15  ;  their  hearts — The  heart 
is  tiie  propur  seat  of  purity  ;  by  faith — Without  concerning  themselves  with  the 
Mosaic  law. 


CHAPTER  XV  317 

difference  between  us  and  them,  purifying  their  hearts  by  faith 

0  Nf»w  tlierefore  why  tempt  ye  God  to  put  a  yoke  on  the  neck  of  the 

disciples,  which  neither  our  fathers  nor  we  were  able  to  bear  ? 

11  But  we  believe,  that  through  the  grace  of  the  Lord  Jesus,  we  shall 
be  saved  even  as  they. 

12  Then  all  the  multitude  kept  silence,  and  hearkened  to  Barnabas 
and  Paul,  declaring  what  miracles  and  wonders  God  had  wrought 

13  by  them  among  the  Gentiles.     And  when  they  held  their  peace, 
J  4  James  answered,  saying.  Brethren,  hearken  to  me.     Simon  hath 

declared,  how  God  at  first  visited  the  Gentiles,  to  take  out  of  them 

1 5  a  people  for  his  name.     And  to  this  agree  the  words  of  the  pro- 

16  phets,  as  it  is  written,  *  After  this  I  will  return  and  build  again  the 
fallen  tabernacle  of  David ;  I  will  build  again  the  ruins  thereof, 

17  and  will  set  it  up,  That  the  residue  of  men  may  seek  the  Lord,  and 
all  the  Gentiles  on  whom  my  name  is  called,  saith  the  Lord,  who 

18  doth  these  things.     Known  unto  God  are  all  his  works  from  eter- 

19  nity.      Wherefore  I  judge,  that  we  trouble  not  them  who  from 

20  among  the  Gentiles  turn  to  God.     But  that  we  write  to  them,  to 


10.  Now  therefore — Seeing  these  things  are  so  :  why  tempt  ye  God  ? — Why  do 
ye  provoke  him  to  anger,  by  putting  so  heavy  a  yoke  on  their  neck  ? 

11.  The  Lord  Jesus — He  does  not  here  say  our  Lord;  because  in  this  solemn 
place  he  means  the  Lord  of  ail,  we — Jews,  shall  be  saved  even  as  they — Gentiles, 
namely,  through  the  grace  of  the  Lord  Jesus,  not  by  our  observance  of  the  cere- 
monial law. 

12.  Miracles  and  wonders — By  which  also  what  St.  Peter  had  said  was  con. 
firmed. 

14.  Sijnon  hath  declared — James,  the  apostle  of  the  Hebrews,  calls  Peter  by  hie 
Hebrew  name.  To  take  out  of  them  a  people  for  his  name — That  is  to  believe  in 
him,  to  be  called  by  his  name. 

15.  To  this  agree — St.  Peter  had  urged  the  plain  fact,  which  St.  James  con- 
firms by  Scripture  prophecy.  The  words  of  the  prophets — One  of  whom  is  im- 
mediately cited. 

16.  After  this — After  the  Jewish  dispensation  expires.  /  will  build  again  the 
fallen  tabernacle  of  David — By  raising  from  his  seed  the  Christ,  who  shall  build 
on  the  ruins  of  his  fallen  tabernacle  a  spiritual  and  eternal  kingdom. 

17.  The  Gentiles  on  whom  my  name  is  called — That  is,  who  are  called  by  my 
name  ;  who  are  my  people. 

18.  Known  unto  God  are  all  his  works  from  eternity — Which  the  apostle  infers 
from  the  prophecy  itself,  and  the  accomplishment  of  it.  And  this  conversion  of 
the  Gentiles  being  known  to  him  from  eternity,  we  ought  not  to  think  a  new  or 
strange  thing. 

It  is  observable,  he  does  not  speak  of  God's  works  in  the  natural  world,  (which 
had  been  nothing  to  his  present  purpose,)  but  of  his  dealing  with  the  children  of 
men.  Now  he  could  not  know  these,  without  knowing  the  characters  and  ac- 
tions of  particular  persons,  on  a  correspondence  with  which  the  wisdom  and 
goodness  of  his  providential  dispensations  is  founded.  For  instance,  he  could  not 
know  how  he  would  deal  with  heathen  idolaters  (whom  he  was  now  calling  into 
his  Church)  without  knowing  there  would  be  heathen  idolaters  :  and  yet  this  was 
i  thing  pu:ely  contingent,  a  thing  as  dependent  on  the  freedom  of  the  human 
oind,  as  any  we  can  imagine.  This  text,  therefore,  among  a  thousand  more,  is 
an  unanswerable  proof,  that  God  foreknows  future  contingencies,  though  there 
are  difficulties  relating  hereto  which  men  cannot  solve. 

20.  To  abstain  from  fornication — Which  even  the  philosophers  among  the  hea- 
thens  did  not  account  any  fault.  It  was  particularly  frequent  in  the  worship  of 
their  idolj. ,  on  which  account  they  are  here  named  together.  And  from  things 
strangled  —That  is,  from  whatever  had  been  killed,  without  pouring  out  the  blood. 
When  G'.'d  first  permitted  man  to  eat  flesh,  he  commanded  Noah,  and  in  him  all 

*  Amos  ix,  11 
21 


3i8  THE  ACTS. 

abstain  from  things  offered  to  idols,  and  fornication,  and  things 

2i  strangled,  and  blood.    For  Moses  hath  of  old  time  them  that  preach 

him  in  every  city,  being  read  in  the  synagogues  every  Sabbath  day 

22  Then  it  seemed  good  to  the  apostles  and  elders  with  the  whole 
Church,  to  send  chosen  men  from  among  them  to  Antioch  with 
Paul  and  Barnabas,  Judas,  surnamed  Barsabas,  and  Silas,  chief 

23  men  among  the  brethren,  writing  thus  by  their  hand :  The  apos* 
ties,  and  elders,  and  the  brethren,  salute  the  brethren  who  are  of 

24  the  Gentiles,  in  Antioch,  and  Syria,  and  Cilicia.  Forasmuch  as  we 
have  heard  that  some  who  came  from  us  have  troubled  you  with 
words,  unsettling  your  minds,  saying.  Ye  must  be  circumcised,  and 

25  keep  the  law,  whom  we  commanded  not ;  It  sieemed  good  to  us, 
being  assembled  with  one  accord,  to  send  to  you  chosen  men,  with 

26  our  beloved  Barnabas  and  Paul ;    Men  that  have  hazarded  their 

27  lives  for  the  name  of  our  Lord  Jesus  Christ  We  have  sent 
therefore  Judas  and  Silas,  who  will  also  tell  you  the  same  things 

28  by  mouth.  For  it  seemed  good  to  the  Holy  Ghost  and  to  us,  that 
no  farther  burden  be  laid  upon  you  than  these  necessary  things, 

29  To  abstain  from  meats  offered  to  idols,  and  blood,  and  things 
strangled,  and  fornication ;  from  which  keeping  yourselves  ye  will 
do  well.     Fare  ye  well. 

his  posterity,  whenever  they  killed  any  creature  for  food,  to  abstain  from  the 
blood  thereof.  It  was  to  be  poured  upon  the  ground  as  water :  doubtless  in  ho- 
nour of  that  blood  which  was  in  due  time  poured  out  for  the  sin  of  the  world. 

21.  Perhaps  the  connection  is,  To  the  Jews  we  need  write  nothing  on  thes® 
heads ;  for  they  hear  the  law  continually. 

22.  With  the  whole  Church — Which  therefore  had  a  part  therein ;  to  send  cho. 
ten  men — Who  might  put  it  beyond  all  dispute,  that  this  was  the  judgment  of  the 
apostles  and  all  the  brethren. 

23.  Writing  thus,  and  sending  it  by  their  hand — The  whole  conduct  of  this 
afi'air  plainly  shows  that  the  Church  in  those  days  had  no  conception  of  St. 
Peter's  primacy,  or  of  his  being  the  chief  judge  in  controversies.  For  the 
decree  is  drawn  up,  not  according  to  his,  but  the  Apostle  James's  proposal  and 
direction :  and  that  in  the  name,  not  of  St.  Peter,  but  of  all  the  apostles  and 
elders,  and  of  the  whole  Church.  Nay,  St.  Peter's  name  is  not  mentioned  at  all, 
either  in  the  order  for  sending  to  Jerusalem  on  the  question,  ver.  2,  or  in  the 
address  of  the  messengers  concerning  it,  ver.  4,  or  in  the  letter  which  was  written 
in  answer. 

24.  Forasmuch  as,  &c. — The  simplicity,  weightinese,  and  conciseness  of  this 
letter  are  highly  observable. 

26.  Men  that  have  hazarded  their  lives — This  is  spoken  of  Paul  and  Barnabas. 

27.  Who  will  tell  you  the  same  things — Which  we  have  written. 

28.  These  necessary  things — All  of  these  were  necessary  tor  that  time.  But 
the  first  of  them  was  not  necessary  long;  and  the  direction  concerning  it  was 
tl.erefore  repealed  by  the  same  Spirit,  as  we  read  in  the  former  Epistle  to  the 
Corinthians. 

29-  Blood — The  eating  which  was  never  permitted  the  children  of  God  from 
the  beginning  of  the  world.  Nothing  can  be  clearer  than  this.  For,  1.  From 
Adam  to  Noah  no  man  ate  flesh  at  all ;  consequently  no  man  then  ate  blood. 
2.  When  God  allowed  Noah  and  his  posterity  to  eat  flesh,  he  absolutely  forbade 
them  to  eat  blood ;  and  accordingly  this,  with  the  other  six  precepts  of  Noah, 
was  delivered  down  from  Noah  to  Moses.  3.  God  renewed  this  prohibition 
by  Moses,  which  was  not  repealed  from  the  time  of  Moses  till  Christ  camo. 
4.  Neither  after  his  coming  did  any  presume  to  repeal  this  decree  of  the  Holy 
Ghost,  till  it  seemed  good  to  the  bishop  of  Rome  so  to  do,  about  the  middle  of 
the  eightli  century.  5.  From  that  time  those  Churches  which  acknowledged 
his  authority  held  the  eating  of  blood  to  be  an  indifferent  thing.     But,  6.  In  al' 


CHAPTER  XV.  319 

30  So  being  dismissed,  they  came  to  Antioch,  and  havmc  assembled 

31  the  multitude,  they  delivered  the  epistle :    Which  having  read,  thej 

32  rejoiced  for  the  consolation.  And  Judas  and  Silas,  being  them- 
selves also  prophets,  exhorted   and    confirmed  the  brethren  with 

33  many  words.     And  after  they  had  tarried  a  space,  they  were  dis- 

34  missed  with  peace  by  the  brethren  to  the  apostles.    But  it  seemed 

35  good  to  Silas  to  remain  there.  Paul  also  and  Barnabas  abode  in 
Antioch,  teaching  and  preaching  with  many  others  also  the  wora 
of  the  Lord. 

36  And  after  certain  days  Paul  said  to  Barnabas,  Let  us  go  again 
and  visit  the  brethren  in  every  city  where  we  have  preached  the 

37  word  of  the  Lord,  and  see  how  they  do.     And  Barnabas  counselled 

38  to  take  with  them  John,  surnamed  Mark.  But  Paul  thought  it 
not   right  to  take  with  them  him  who   had   departed   from   them 

39  from  Pamphylia,  and  went  not  with  them  to  the  work.  And  there 
was  a  sharp  contention,  so  that  they  parted  from  each  other ;  and 

40  Barnabas  taking  Mark  with  him,  sailed  away  to  Cyprus  ;  But  Paul 
having  chosen  Silas,  departed ;   being  recommended  by  the  bre- 

41  thren  to  the  grace  of  God.  And  he  went  through  Syria  and  Cilicia 
confirming  the  Churches. 

those  Churches  which  never  did  acknowledge  the  bishop  of  Rome's  authority,  it 
never  was  allowed  to  eat  blood ;  nor  is  it  allowed  at  this  day.  This  is  the  plain 
fact ;  let  men  reason  as  plausibly  as  they  please  on  one  side  or  the  other.  From 
which  keeping  yourselves  ye  will  do  well — That  is,  ye  will  find  a  blessing.  Thi^ 
gentle  manner  of  concluding  was  worthy  the  apostolical  wisdom  and  goodness. 
But  how  soon  did  succeeding  councils  of  inferior  authority  change  it  into  the 
style  of  anathemas  I  Forms  which  have  proved  an  occasion  of  consecrating 
some  of  the  most  devilish  passions  under  tlie  most  sacred  names;  and  like  some 
ill-adjusted  weapons  of  war,  are  most  likely  to  hurt  the  hand  from  which  they 
are  thrown. 

35.  Paul  and  Barnabas  abode  in  Antioch — And  it  was  during  this  time  that 
Peter  came  down  from  Jerusalem,  and  that  St.  Paul  withstood  hira  to  the  face, 
for  separating  himself  from  the  Gentiles,  Gal.  ii,  11,  &.c. 

36.  Let  us  go  and  visit  the  brethren  in  every  city  where  ice  have  preached — 
This  was  all  that  St.  Paul  designed  at  first ;  but  it  was  not  all  that  God  designed 
by  his  journey,  whose  providence  carried  him  much  farther  than  he  intended 
And  set  how  they  do — How  their  souls  prosper:  how  they  grow  in  faith,  hope 
love :  what  else  ought  to  be  the  grand  and  constant  inquiry  in  every  ecclesiasti- 
cal visitation  ?     Reader,  how  dost  thou  do  ? 

37.  Barnabas  counselled  to  take  John — His  kinsman. 

38.  But  Paul  thought  it  not  right — To  trust  him  again,  wiio  had  deserted  them 
before :  who  had  slirunk  from  the  labour  and  danger  of  converting  those  they  were 
now  going  to  confirm. 

39.  And  there  was  a  sharp  contention — Literally,  a  paroxysm,  or  fit  of  a  fever. 
But  nothing  in  the  text  implies  that  the  sharpness  was  on  both  sides.  It  is  far 
more  probable  that  it  was  not ;  that  St.  Paul,  who  had  the  right  on  his  side,  (a? 
he  undoubtedly  had,)  maintained  it  with  love.  And  Barnabas  taking  Mark  with 
IwTi.  tciled  away  to  Cyprus — Forsaking  the  work  in  which  he  was  engaged,  he 
ycut  away  to  his  own  country. 

40.  But  Paul  departed — Held  on  his  intended  course :  being  recommended  by 
the  brethren  to  the  grace  of  God — We  do  not  find  that  Barnabas  stayed  for  this. 
0  how  miglity  is  tlie  grace  of  God  !  which  in  the  midst  of  the  world,  in  the 
midst  of  sin,  among  so  many  snares  of  Satan,  and  in  spite  of  the  incredible  weak- 
aess  and  depravity  of  nature,  yet  overcomes  all  opposition,  sanctifies,  sustains,  and 
^;roserves  us  to  the  end  I 

It  appears  not  only  that  Paul  and  Barnabas  were  afterward  tlioroughly  recon. 
Liled,  1  Cor.  ix,  6 ;  Gal.  ii,  9 ;  but  also  that  John  weis  again  admitted  by  St  Piul 
•8  a  companion  in  his  labours.  Col.  iv,  10  ;  Phil.  ver.  24;  2  Tim.  iv,  I 


320  THE  ACTS. 

XVI.     And  he  came  down  to  Derbe  and  Lysira.     And  behold  a  cei 
tain  disciple  was  there,  named  Timotheus,  the  son  of  a  certair 

2  Jewess  that  believed  ;  but  his  father  was  a  Greek  :  Who  was  well 

3  reported  of  by  the  brethren  in  Lystra  and  Iconium.  Him  Paul 
would  have  to  go  forth  with  him ;  and  he  took  and  circumcised 
him,  because  of  the  Jews  who  were  in  those  places ;  for  they  all 

<  knew  his  father  that  he  was  a  Greek.  And  as  they  went  through 
the  cities  they  gave  them  the  decrees,  which  were  made  by  the 

d  apostles  and  elders  that  were  at  Jerusalem,  to  keep.  And  the 
Churches  were  established  in  the  faith,  and  increased  in  number 
daily. 

6  And  having  gone  through  Phrygia  and  the  region  of  Galatia, 

7  being  forbid  by  the  Holy  Ghost  to  preach  the  word  in  Asia,  Coming 
to  Mysia,  they  attempted  to  go  to  Bithynia ;  but  the  Spirit  suffered 

8  them  not.     And  passing  by  Mysia,  they  came   down  to   Troas. 

9  And  a  vision  appeared  to  Paul  by  night :  a  man  of  Macedonia  stood 
and  entreated  him,  saying.  Come  over  into  Macedonia,  and  help  us 

10  And  as  soon  as  he  had  seen  the  vision,  immediately  we  sought  to  go 
into  Macedonia,  assuredly  inferring  that  the  Lord  called  us  to  preach 

11  the  Gospel  to  them.     Sailing  therefore  from  Troas,  we  ran  with  a 

12  straight  course  to  Samothracia,  and  the  next  day  to  Neapolis  :  And 
from  thence  to  Philippi,  which  is  the  first  city  of  that  part  of  Ma- 
cedonia, and  a  colony. 

13  And  we  abode  in  that  city  certain  days.  And  on  the  Sabbath  we 
v^ent  out  of  the  gate,  by  a  river  side,  where  prayer  was  wont  to  be 

XVI.  3.  He  took  and  circumcised  him  because  of  the  Jews — The  unbelieving 
Jews,  to  whom  he  designed  he  should  preach.  For  they  would  not  have  con- 
versed  with  him  at  all,  so  long  as  he  was  uncircumcised. 

6.  And  having  gone  through  Phrygia — And  spoken  there  what  was  sufficient, 
as  well  as  in  the  region  of  Galatia,  being  forbid  by  the  Spirit  (probably  by  an 
inward  dictate)  to  speak  as  yet  in  the  procoiisuhir  Asia,  tie  time  for  it  not 
being  come. 

7.  Coming  to  Mysia,  and  passing  it  by,  as  being  a  part  of  Asia,  they  attempted 
to  go  into  Bithynia  ;  but  the  Spirit  suffered  them  not — Forbidding  them  as  before. 
Sometimes  a  strong  impression,  for  which  we  are  not  able  to  give  any  account,  is 
not  altogether  to  be  despised. 

9.  A  vision  appeared  to  Paul  by  night — It  was  not  a  dream,  though  it  was  by 
night.  No  other  dream  is  mentioned  in  the  New  Testament  than  that  of  Joseph 
and  of  Pilate's  wife.  A  man  of  Macedonia — Probably  an  angel  clothed  in  the 
Macedonian  habit,  or  using  the  language  of  the  country,  and  representing  the 
inhabitants  of  it.     Help  us — Against  Satan,  ignorance,  and  sin. 

10.  We  sought  to  go  into  Macedonia — This  is  the  first  place  in  which  St.  Luke 
intimates  his  attendance  on  the  apostle.  And  here  he  does  it  only  in  an  oblique 
manner.  Nor  does  he  throughout  the  history  once  mention  his  own  name,  or 
any  one  thing  which  he  did  or  said  for  the  service  of  Christianity ;  though  Paul 
speaks  of  him  in  the  most  honourable  terms,  Col.  iv,  14;  2  Tim.  iv,  11;  and  prv 
bahly  as  the  brother  whose  praise  in  the  Gospel  went  through  all  the  Churches 
2C  >r.  viii  18.  The  same  remark  may  be  made  on  the  rest  of  the  sacred  histo- 
riaus,  who  every  one  of  them  show  the  like  amiable  modesty. 

11.  We  ran  with  a  straight  course — Which  increased  their  confidence  that  God 
had  called  them. 

12.  The  first  city — Neapolis  was  the  first  city  they  came  to  in  that  part  of 
Macedonia  which  was  nearest  to  Asia :  in  that  part  which  was  farthest  from  it, 
Phihppi.     The  river  Strymon  ran  between  them.     Philippi  was  a  Roman  coloiiy. 

15.  We  went  out  of  the  gate — The  Jews  usually  held  their  religious  assemblies 
either  by  choice  or  constraints  at  a  distance  from  the  heathens  :  by  a  river  side — 


CHAPTER  XVI.  32 i 

made  ,  and  sitting  down,  we  spake  to  the  women  who  were  come 

4  together.     And  a  certain  woman  named  Lydia,  a  seller  of  purple. 

of  the  city  of  Thyatira,  a  worshipper  of  God,  heard  ;  whose  heart 

the  Lord  opened  to  attend  to  the  things  which  were  spoken  by  Paul 

15  And  when  she  was  baptized  and  her  family,  she  entrt  Med  us,  saying, 

Since  ye  have  judged  me  to  be  faithful  to  the  Lord,  come  into  my 

6  house  and  abide  there.     And  she  constrained  us.     And  as  we  were 

going  to  prayer,  a  certain  damsel  posst  ssed  by  a  spiiit  of  divmation 

,  7  met  us,  who  brought  her  masters  much  gain  by  divining.  She 
following  after  Paul  and  us,  cried  out,  saying.  These  men  are  ser- 
vants of  the  most  high  God,  who  declare  to  you  the  way  of  salva- 

18  tion.  And  this  she  did  for  many  days.  But  Paul  being  grieved, 
turned  and  said  to  the  spirit,  I  command  thee  in  the  name  of  Jesus 

19  Christ,  to  come  out  of  her.  And  he  came  out  the  same  hour.  But 
when  her  masters  saw  that  the  hope  of  their  gain  was  gone,  laying 
hold  of  Paul  and  Silas,  they  dragged  them  into  the  market  place  to 

20  the  magistrates.     And  having  brought  them  to  the  pretors,  they 

21  said.  These  men,  being  Jews,  exceedingly  trouble  our  city,  And 
teach  customs,  which  it  is  not  lawful  for  us,  being  Romans,  to 

22  receive,  neither  to  observe.  And  the  multitude  rose  up  togethei 
against  them  ;   and  the  pretors  tearing  off  their  garments,   com- 

23  manded  to  beat  them  with  rods.  And  when  they  had  laid  many  stripes 
upon  them  they  cast  them  into  prison,  charging  the  jailer  to  keep 

24  them  safely ;  Who   having  received  such  a  charge,  thrust  th^^m 

25  into  the  inner  prison,  and  secured  their  feet  in  the  stocks.     But  at 

Which  was  also  convenient  for  purifying  themselves.  Where  prayer  toas  wont 
to  he  made — Though  it  does  not  appear  there  was  any  house  tjuilt  there.  We 
ipake — At  first  in  a  familiar  mannsr.    Paul  did  not  immediately  begin  to  preach 

14.  A  worshipper  of  God — Proi>abIy  acquainted  with  the  prophetic  writings 
whose  heart  the  Lord  opened — The  Greek  word  properly  refers  to  the  opening  ot 
the  eyes :  and  the  heart  has  its  eyes,  Eph.  i,  18.  These  are  closed  by  nature 
and  to  open  them  is  the  peculiar  work  of  God. 

15.  She  was  baptized  and  her  family — Who  can  believe  that  in  so  many  fami 
lies  there  was  no  infant  ?  Or  that  the  Jews,  who  were  so  long  accustomed  to 
circumcise  their  children,  would  not  now  devote  them  to  God  by  baptism  ?  She 
entreated  vs — The  souls  of  the  faithful  cleave  to  those  by  whom  they  were 
gained  to  God.  She  constrained  us — By  her  importunity.  They  did  not  imme- 
diately comply,  lest  any  should  imagine  they  sought  their  own  profit  by  coming 
into  Macedonia. 

17.  These  men  are — A  great  truth  :  but  St.  Paul  did  not  need,  nor  would  accept, 
ot  such  testimony. 

19.  The  magistrates — The  supreme  magistrates  of  the  city.  In  the  next  verse 
tliey  are  called  by  a  title  which  often  signifies  pretors.  These  officers  exercised 
both  the  military  and  civil  authority. 

20.  Being  Jews — A  nation  peculiarly  despised  by  the  Romans. 

21.  And  teach  customs  which  it  is  not  lawful  for  us  to  receive — The  world  hit 
received  all  the  rules  and  doctrines  of  all  the  pliilosophers  that  ever  were.  But 
this  is  a  property  of  Gospel  truth :  it  has  something  in  it  peculiarly  intolerable  to 
tile  world. 

23.  TXey  liid  many  stripes  upon  them — Either  they  did  not  immediately  say 
ihey  were  Romans,  or  in  the  tumult  it  was  not  regarded.  Charging  the  jailer 
— Perhaps  rather  to  quiet  the  people  than  because  they  thought  them  criminal. 

24.  Secured  their  feet  in  the  stocks — These  were  probably  those  large  pieces  of 
wood,  in  use  among  the  Romans,  which  not  only  loaded  the  legs  of  the  prisoner 
but  also  kept  them  extended  in  a  very  painful  manner. 

25.  Paul  and  Silas  sung  a  hymn  to  God — Notwithstanding  weariness,  hunger 


322  THE   ACTS 

midnight  Paul  ami  Silas  having  prayed,  sung  a  hymn  to  God     and 

26  the  prisoners  heard  them.  And  suddenly  there  was  a  great  earth 
quake,  so  that  the  foundations  of  the  prison  were  shaken :  am 
immediately  all  the  doors  were  opened,  and  every  one's  bands  were 

27  loosed.  And  the  jailer  awaking  out  of  his  sleep,  and  seeing  the 
doors  of  the  prison  opened,  drew  his  sword,  and  was  going  to  kill 

28  himself,  supposing  the  prisoners  were  fled.  But  Paul  cried  w  'tb 
a  loud  voice,  saying.    Do  thyself  no  harm ;  for  we  are  all  here 

29  Then  he  called  for  lights,  and  sprang  in,  and  trembling,  fell  dowr. 

30  before  Paul  and  Silas.     And  having  brought  them  out  he  said,  Sirs, 

31  what  must  I  do  to  be  saved  ?     And  they  said.  Believe  in  the  Lon" 

32  Jesus  Christ,  and  thou  shalt  be  saved  and  thy  household  And  they 
spake  the  word  of  the  Lord  to  him  and  to  all  that  were  in  his  house. 

33  And  taking  them  that  very  hour  of  the  night,  he  washed  theii 
stripes,  and   was  immediately  baptized,  he  and  all  his  household 

34  And  having  brought  them  up  into  his  house,  he  set  a  table  before 
them,  and  rejoiced,  believing  in  God  with  his  whole  family. 

35  And  when  it  was  day,  the  pretors  sent  the  sergeant,  saying,  Let 

36  those  men  go.  And  the  jailer  told  Paul,  The  magistrates  have  sent 
■^7  to  let  you  go :  now  therefore  depart,  and  go  in  peace.     But  Paul 

said  to  them,  They  have  beaten  us  publicly  uncondemned,  and 
have  cast  us  into  prison,  who  are  Romans  :  and  do  they  now  thrust 
us  out  privately  ?    Nay  verily  :  but  let  them  come  themselves  and 

38  conduct  us  out.  And  the  sergeants  reported  these  words  to  the 
pretors ;  and    they  were  afraid  when  they  heard   that  they  were 

39  Romans.     And  they  came  and  comforted  them  :  and  conducting 

40  them  out,  requested  that  they  would  depart  from  the  city.     And 

stripes,  and  blood.  And  the  prisoners  heard — A  song  to  which  they  were  not 
accustomed. 

28.  But  Paul  cried — As  they  were  all  then  in  the  dark,  it  is  not  easy  to  say, 
how  Paul  knew  of  tlie  jailer's  purpose;  unless  it  were  by  some  immediate  notice 
from  God,  which  is  by  no  means  incredible.  With  a  loud  voice — Through 
earnestness,  and  because  he  was  at  some  distance.  Do  thyself  no  harm — Although 
the  Christian  *"aith  opens  the  prospect  into  another  life,  yet  it  absolutely  forbids 
and  effectually  prevents  a  man's  discharging  himself  from  this. 

20.  Sirs — He  did  not  style  them  so  the  day  before.  What  must  I  do  to  be 
saved  1 — From  the  guilt  I  feel  and  the  vengeance  I  fear  7  Undoubtedly  God  then 
set  his  sins  in  array  before  him,  and  convinced  him  in  the  clearest  and  strongest 
manner  that  the  wrath  of  God  abode  upon  him. 

31.  Thou  shalt  be  saved  and  thy  household — If  ye  believe.  They  did  so,  and 
were  saved. 

33.  He  washed  their  stripes — It  should  not  be  forgot,  that  the  apostles  had  not 
the  power  of  working  miraculous  cures  when  they  pleased,  either  on  themselves, 
or  their  dearest  friends.  Nor  was  it  expedient  they  should,  since  it  would 
have  frustrated  many  wise  designs  of  God,  which  were  answered  by  thaij 
sufFerings. 

34.  He  set  a  table  before  them  and  rejoiced — Faith  makes  a  man  joyful,  pru- 
dsnt,  Hberal. 

35  The  pretors  sent — Being  probably  terrified  by  the  earthquake  ;  saying,  Let 
those  men  go — How  different  from  the  charge  given  a  few  hours  before  1  And  how 
great  an  ease  of  mind  to  the  jailer! 

37.  They  have  beaten  us  publicly,  being  Romans — St.  Paul  does  not  always 
plead  this  privilege.  But  in  a  country  where  they  were  entire  strangers,  such 
treatment  might  have  brought  upon  them  a  suspicion  of  having  been  guilty  of 
some  uncommon  crime,  and  so  have  hindered  the  course  of  the  Gospel. 

40.    When   they  had  seen   the  brethren,   they  comforted   them  and   departed- 


CHAPTER  XVU.  323 

coming  out  of  ihe  prison,  they  entered  into  the  house  of  Lydia  : 
and  when  they  had  seen  the  brethren,  they  comforted  them  and 
departed. 
XVII.     And    having  journeyed  through  Amphipolis    and   ApoUonia, 
they  came  to  Thessalonica,  where  there  was  a  synagogue  of  the 

2  Jews.  And  Paul,  according  to  his  custom,  went  in  to  them,  and 
three    Sabbath   days  discoursed  with  them  from  the   Scriptures ; 

3  Opening  them  and  evincing.  That  Christ  ought  to  suffer,  and  to  rise 
from  the  dead,  and   that  this  is  the  Christ,  even  Jesus,  whom  I 

1  declare  unto  you.  And  some  of  them  believed,  and  were  joined  to 
Paul  and  Silas,  and  a  great  number  of  the  devout  Greeks,  and  not 

5  a  few  of  the  principal  women.  But  the  Jews  who  believed  not, 
filled  with  zeal,  taking  to  them  some  of  the  mean  and  profligate 
fellows,  and  making  a  mob,  set  all  the  city  in  an  uproar ;  and 
assaulting  the  house  of  Jason,  sought  to  bring  them  out  to  the  people. 

6  But  not  finding  them,  they  dragged  Jason  and  certain  brethren  to 
the  rulers  of  the  city,  crying  aloud.  These  men,  that  have  turned 

7  the  world  upside  down,  are  come  hither  also :  Whom  Jason  hath 
privately  received  :   and  all  these  men  act  contrary  to  the  decrees 

8  of  Cesar,  saying.  That  there  is  another  king,  one  Jesus.  And  they 
alarmed  the  multitude  and  the  rulers  of  the  city,  when  they  heard 

9  these  things.  However,  having  taken  security  of  Jason,  and  of  the 
rest,  they  let  them  go. 

10  But  the  brethren   immediately  sent  away   Paul  and    Silas  by 
night  to  Berea,  who  coming  thither,  went  into  the  synagogue  of 

11  the  Jews.     These  were  more  ingenuous  than  those  of  Thessalo- 

Though  many  circumstances  now  invited  their  stay,  yet  they  wisely  complied 
with  the  request  of  the  magistrates,  that  they  might  not  seem  to  express  any 
degree  of  obstinacy  or  revenge,  or  give  any  suspicion  of  a  design  to  stir  up  the 
pi  ople. 

XVII.  1.  And  taking  their  journey  through  Amphipolis  and  ApoUonia — St.  Luke 
seems  to  have  been  left  at  Philippi ;  and  to  have  continued  in  those  parts,  tra- 
veiling  from  place  to  place  among  the  Churches,  till  St.  Paul  returned  thither. 
For  here  he  leaves  off  speaking  of  himself  as  one  of  St.  Paul's  comp  iny  ;  neither 
does  he  resume  that  style,  till  we  find  them  together  there,  chap,  xx,  5,  6.  After 
this  he  constantly  uses  it  to  the  end  of  the  history.  Amphipolis  and  ApoUonia 
viex",  cities  of  Macedonia. 

2.  And  Paul,  according  to  his  custom — Of  doing  all  things,  as  far  as  might  be, 
in  a  regular  manner,  went  in  to  them  three  Sabbath  days — Not  excluding  the 
days  between. 

4.  Of  the  principal  women,  not  a  few — Our  free  thinkers  pique  themselves  upon 
observing,  that  women  are  more  religious  than  men  ;  and  this,  in  compliment 
both  to  religion  and  good  manners,  they  impute  to  the  weakness  of  their  under- 
standings. And  indeed  as  far  as  nature  can  go,  in  imitating  religion  by  perform- 
ing the  outward  acts  of  it,  this  picture  of  religion  may  make  a  fairer  show  in 
women  thaa  in  men,  both  by  reason  of  their  more  tender  passions, .  and  their 
nodeaty,  which  -^ill  make  those  actions  appear  to  more  advantage.  But  in  the 
nase  of  true  religion,  which  always  implies  taking  up  the  cross,  especially  iu 
inie  of  persecution,  women  lie  naturally  under  a  great  disadvantage,  as  having 
less  courage  than  men.  So  that  their  embracing  the  Gospel  was  a  stronger 
evidence  of  the  power  of  him  whose  strength  is  perfected  in  weakness,  as  a 
stronger  assistance  of  the  Holy  Spirit  was  needful  for  them  to  overcome  theii 
natural  fearfulness. 

1'.  Thtse  were  tnore  ingenuous — Or  generous.  To  be  teachable  in  the  things 
of  God  is  true  generosity  of  soul.  The  receiving  the  word  loith  all  readiness  ?/ 
mini   and  the  most  accurate  search  into  the  truth,  are  well  consistent 


324  THE  ACTS. 

nica,  receiving  the  word  with  all  readiness  of  mind,  and  dail 

12  searching  the  Scriptures,  whethei  those  things  were  so.  There 
fore  many  of  them  believed,  and  of  the  Grecian  women  of  con^ 

13  siderable  rank,  and  of  the  men  not  a  few.  But  when  the  Jews  of 
Thessalonica  knew  that  the  word  of  God  was  preached  by  Paul  a< 
Berea  also,  they  came  thither  likewise,  and  stirred  up  the  multi 

14  tude.     Then  the  brethren  sent  away  Paul  immediately,  to  go  as  it 

15  were  to  the  sea;  but  Silas  and  Timothy  continued  there.  Auti 
they  that  conducted  Paul,  brought  him  as  far  as  Athens,  and  hav- 
ing received  an  order  to  Silas  and  Timothy,  to  come  to  him  with 
all  speed,  they  departed. 

1 6  Now,  while  Paul  was  waiting  for  them  at  Athens,  his  spirit  was 
provoked  within  him,  seeing    the   city  wholly  given  to  idolatry 

17  He  therefore  discoursed  in  the  synagogue  to  the  Jews  and  the 
devout  persons,  and  in  the  market  place  daily  to  those  whom  he 

18  met  with.  Then  some  of  the  Epicurean  and  Stoic  philosophers 
encountered  him :  and  some  said,  What  would  this  babbler  say ' 
Others,  He  seemeth  to  be  a  proclaimer  of  strange  gods ;  because 

19  he  preached  to  them  Jesus,  and  the  resurrection.  And  they  took 
him  and  brought  him  to  the   Areopagus,  saying,  May  we   know 

20  what  this  new  doctrine  is,  which  is  spoken  by  thee  ?  For  thou 
bringest  certain  strange  things  to  our  ears  ;    we  would  therefore 

21  know  what  these  things  mean  :  (For  all  the  Athenians,  and  the 
strangers  sojourning  there,  spent  their  time  in  nothing  else  but 
telling  or  hearing  some  new  thing.) 

12.  Many  of  them — Of  the  Jews.  And  of  the  Grecian  tcomen — Who  were 
followed  by  their  husbands. 

16.  While  Paul  was  waiting  for  them — Having  no  design,  as  it  seems,  to  preach 
at  Athens,  but  his  zeal  for  God  drew  him  into  it  unawares,  without  staying  till 
his  companions  came. 

18.  Some  of  the  Epicurean  and  Stoic  philosophers — The  Epicureans  entirely 
denied  a  providence,  and  held  the  world  to  be  the  effect  of  mere  chance ;  assert- 
ing sensual  pleasure  to  be  man's  chief  good,  and  that  the  soul  and  body  died  to. 
gether.  The  Stoics  held,  that  matter  was  eternal  ;  that  all  things  were  governed 
by  irresistible  fate ;  that  virtue  was  its  own  sufficient  reward,  and  vice  its  own 
sufficient  punishment.  It  is  easy  to  see,  how  happily  the  apostle  levels  his  dis- 
course at  some  of  the  most  important  errors  of  each,  while,  without  expressly 
attacking  either,  he  gives  a  plain  summary  of  his  own  religious  principles.  What 
would  this  babbler  say  7 — Such  is  the  language  of  natural  reason,  full  of,  and 
satisfied  with  itself.  Yet  even  here  St.  Paul  had  some  fruit ;  though  nowhere 
less  than  at  Athens.  And  no  wonder,  since  this  city  was  a  seminary  of  philoso. 
pliers,  who  have  ever  been  the  pest  of  trije  religion.  He  seeineth  to  he  a  pro- 
claimer— This  he  returns  upon  them  at  the  23ci  verse ;  of  strange  gods — Such  as 
are  not  known  even  at  Athens.  Because  he  preached  to  them  Jesus  and  the  rusi.r 
rection — A  god  and  a  goddess.  And  as  stupid  as  this  mistake  was,  it  is  the  lePi 
to  be  wondered  at,  since  the  Athenians  might  as  well  count  the  resurrecf'on  3 
deity,  as  shame,  famine,  and  many  others. 

19.  The  Areopagus,  or  hill  of  Mars,  (dedicated  to  Mars,  the  heathen  god  of 
war,)  was  the  place  where  the  Athenians  held  their  supreme  court  of  judicature 
But  it  does  not  appear  he  was  carried  thither  as  a  criminal.  The  original  num 
ber  of  its  judges  was  twelve  ;  but  afterward  it  increased  to  three  hundred.  These 
were  generally  men  of  the  greatest  families  in  Athens,  and  were  famed  for 
justice  and  integrity. 

21.  And  the  strangers  sojourning  there — And  catching  the  distemper  of  them. 
Some  new  thing — The  Greek  word  signifies  some  newer  thing.  New  things 
quickly  grew  cheap,  and  they  wanted  those  that  were  newer  still. 


CHAPTER  XVll.  320 

•.J2  Then  Paul  standing  in  the  midst  of  the  Areopagus,  said,  Ye  men 
of  Athens,  I  perceive  that  ye  are  greatly  addicted  to  the  worshi]) 

23  of  invisible  powers.  For  as  I  passed  along  and  beheld  the  objects 
of  your  worship,  I  found  an  altar,  on  which  was  inscribed,  TO 
THE    UNKNOWN    GOD:    him    therefore    whom    ye  worship 

24  without  knowing  him,  I  proclaim  unto  you.  God  who  made  the 
world  and  all  things  therein,  being  the  Lord  of  heaven  and  earth, 

25  dwelleth  not  in  temples  made  with  hands :  Neither  is  he  served 
by   meii'j    hands,   as   though    he   needed   any   thing,   he    himself 

26  giViUg  to  all  life,  and  breath,  and  all  things.  And  he  hath  made 
of  one  blood  the  whole  nation  of  men,  to  dwell  on  all  the  face 
of  the  earth,  having   Jetermined  the  times  before  appointed,  and 

27  the  bounds  of  their  habitation :  That  they  might  seek  God,  if 
haply  they  might  feel  after  him  and  find  him,  though  he  be  not  far 

28  from  every  one  of  us.  For  in  him  we  live,  and  move,  and  have 
our  being ;  as  certain  likewise  of  your  own  poets  have  said.  For 

22.  Then  Paul  standing  in  the  midst  of  the  Areopagus — An  ample  theatre ; 
said — Giving  them  a  lecture  of  natural  divinity,  with  admirable  wisdom,  acute, 
ness,  fulness,  and  courtesy.  They  inquire  after  new  things:  Paul  in  his  divinely 
philosophical  discourse,  begins  witli  the  first,  and  goes  on  to  the  last  things,  both 
which  were  new  things  to  them.  He  points  out  the  origin  and  the  end  of  all 
things,  concerning  which  they  had  so  many  disputes,  and  equally  refutes  both 
the  Epicurean  and  Stoic.  /  perceive — With  what  clearness  and  freedom  does 
he  speak  !  Paul  against  Athens  ! 

23.  /  found  an  altar — Some  suppose  this  was  set  up  by  Socrates,  to  express 
in  a  covert  way  his  devotion  to  the  only  true  God,  while  he  derided  the  plurality 
of  the  heathen  gods,  for  which  he  was  condemned  to  death  :  and  others,  that 
whoever  erected  this  altar,  did  it  in  honour  to  the  God  of  Israel,  of  whom  there 
was  no  image,  and  whose  name  Jehovah  was  never  made  known  to  the  idolatrous 
Gentiles.  Him  proclaim  I  unto  you — Thus  he  fixes  the  wandering  attention  of 
these  blind  philosophers  ;  proclaiming  to  them  an  unknown,  and  yet  not  a  nev» 
God. 

24.  Old  who  made  the  world — Thus  is  demonstrated  even  to  reason,  the  one 
true,  good  God ;  absolutely  different  from  the  creatures,  from  every  part  of  the 
visible  creation. 

25.  Neither  is  he  served  as  though  he  needed  any  thing,  or  person — The  Greek 
word  equally  takes  in  both.  To  all — That  live  and  breathe; — in  him  we  live; 
and  breathe — In  him  we  move.  By  breathing  life  is  continued.  1  breathe  this 
moment :  the  next  is  not  in  my  power  :  and  all  things — For  in  him  we  are.  So 
exactly  do  the  parts  of  this  discourse  answer  each  other. 

26.  He  hath  made  of  one  blood  the  whole  mttion  of  men — By  this  expression  the 
apostle  showed  them  in  the  most  unaffected  manner,  that  tliough  he  was  a  Jew, 
he  was  not  enslived  to  any  narrow  views,  but  looked  on  all  mankind  as  his  bre- 
thren :  having  determined  the  times — That  it  is  God  who  gave  men  the  earth  to 
inhabit,  Paul  proves  from  the  order  of  times  and  places,  showing  the  highest 
wisdom  of  the  Disposer,  superior  to  all  human  counsels.  And  the  bounds  of  theit 
habitation — By  mountains,  seas,  rivers,  and  the  like. 

27.  If  haply — The  way  is  Ofen;  God  is  reiidy  to  be  found.     But  he  will   lay 
lO  force  upon  man  ;  they  might  feel  after  him — This  is   in  tiie  midst  between 

seeking  and  finding.  Feeling  being  the  lowest  and  grossest  of  all  our  senses,  is 
fitly  applied  to  the  low  knowledge  of  God;  though  he  be  not  far  from  every  one 
of  us — We  need  not  go  far  to  seek  or  find  him.  He  is  very  near  us;  in  us.  It 
is  only  perverse  reason  which  thinks  he  is  afar  off. 

28.  In  him — Not  in  ourselves,  we  live,  and  move,  and  have  our  being — This  de- 
notes his  necessary,  intimate,  and  most  efficacious  presence.  No  words  can  bet. 
ter  express  the  continual  and  necessary  dependence  of  all  created  beings,  in  their 
existence  and  all  their  operations,  on  the  first  and  almighty  cause,  which  the 
trueflt  philosophy  as  well  as  divinity  teaches.     Ag  certain  also  of  your  own  poett 


326  THE  ACTS. 

29  we  are  also  his  offspring.  Being  then  the  offspring  of  God,  wre 
ouoht  not  to  think  the  Godhead  is  like  gold  or  silver,  or  stone 

30  graven  by  art  and  contrivance  of  man.  The  times  of  ignorance, 
indeed,  God  overlooked ;  but  he  novi^  commandeth  all  men  every 

31  where  to  repent.  Because  he  hath  appointed  a  day  in  which  he 
will  judge  the  world  righteously,  by  the  man  whom  he  hath  ordain- 
ed,  whereof  he   hath  given    assurance    to  all  men,  in  that  he  hath 

32  raised  him  from  the  dead.  And  when  they  heard  of  the  lesurrec- 
tion  from  the  dead,  some  mocked ;  but  others  said,  We  will  hear 

33  thee  again  concerning  this.     So  Paul  departed  from  among  them. 

34  Howbeit  some  clave  to  him  and  believed  ;  among  whom  was  even 
Dionysius  the  Areopagite,  and  a  woman  named  Damaris,  and  others 
with  them. 

XVIII.       After  these   things,   Paul  departing  from   Athens,  came  to 
2  Corinth.     And  finding  a  certain  Jew  named  Aquila,  born  in  Pon- 
tus,  lately  come  from  Italy  with  Priscilla  his  wife,  (because  Clau- 
dius had  commanded  all  the  Jews  to  depart  from  Rome,)  he  went  to 

have  said — Aratus,  whose  words  these  are,  was  an  Athenian,  who  lived  almost 
three  hundred  years  before  this  tim6.  They  are  likewise  to  be  found,  with  the 
alteration  of  one  letter  only,  in  the  hymn  of  Cleanthes  to  Jupiter  or  the  supreme 
being,  one  of  the  purest  and  finest  pieces  of  natural  religion  in  the  whole  world 
of  Pagan  antiquity. 

29.  We  ought  not  to  think — A  tender  expression  ;  especially  in  the  first  per- 
«on  plural.  As  if  he  had  said,  Can  God  himself  be  a  less  noble  being  than  we  who 
are  his  oflfspring  ?  Nor  does  he  only  here  deny,  that  these  are  like  God,  but  that 
they  Jiuve  any  analogy  to  him  at  all,  so  as  to  be  capable  of  representing  him. 

30.  The  times  of  ignorance — Wh;it !  does  he  object  ignorance  to  the  knowing 
Athenians  ?  Yes,  and  they  acknowledge  it  by  this  very  altar.  God  overlooked — 
As  one  paraphra&es,  "The  beams  of  his  eye  did  in  a  manner  shoot  over  it."  He 
did  not  appear  to  take  notice  of  them,  by  sending  express  messages  to  them  as 
he  did  to  the  Jews.  But  now — This  day,  this  hour,  saith  Paul,  puts  an  end  to 
the  Divine  forbearance,  and  brings  either  greater  mercy  or  punishment.  Now 
he  command' th  all  men  every  where  to  repent — There  is  a  dignity  and  grandeur 
in  this  expression,  becoming  an  ambassador  from  the  King  of  heaven.  And  this 
universal  demand  of  repentance  declared  universal  guilt  in  the  strongest  man- 
ner, and  admirably  confronted  the  pride  of  the  haughtiest  Stoic  of  them  all.  At 
the  same  time  it  bore  down  the  idle  plea  of  fatality.  For  how  could  any  one 
repent  of  doing  what  he  could  not  but  have  done? 

31.  He  hath  appointed  a  day  in  which  he  will  judge  the  world — How  fitly  does 
he  speak  this,  in  their  supreme  court  of  justice  ?  By  the  man — So  he  speaks, 
suiting  himself  1 3  the  capacity  of  his  hearers.  Whereof  he  hath  given  assurance 
to  all  men,  in  that  he  hath  raised  him  from  the  dead — God  raising  Jesus  demon, 
strated  hereby,  that  he  was  to  be  the  glorious  Judge  of  all.  We  are  by  no  ueans 
to  imagine  that  this  was  all  which  the  apostle  intended  to  have  said,  but  the  in. 
dolenco  of  some  of  his  hearers  and  the  pctulancy  of  others  cut  him  short. 

32.  Some  mocked — Interrupting  him  thereby.  They  took  offence  at  that  which 
is  the  principal  motive  of  faith,  from  the  pride  of  reason.  And  having  one* 
stum'iled  at  tliis,  they  rejected  all  the  rest. 

33    So  P3til  departed — Leaving  his  hearers  divided  in  their  judgment. 

34.  Among  whom  was  even  Dionysius  the  Areopagite — One  of  the  judges  of  thai 
3ourt :  on  whom  some  spurious  writings  have  been  fathered  in  later  ages,  by 
those  who  are  fond  of  high-sounding  nonsense. 

XVIII.  1.  Paul  departing  from  Athens — He  did  not  stay  there  long.  The  phi. 
losophers  there  were  too  easy,  too  Indolent,  and  too  wise  in  their  own  eyes  to 
receive  the  Gospel. 

2.  (^laiidius,  the  Roman  emperor,  had  commanded  all  the  Jews  to  depari  fmrn 
Rome — All  who  were  Jews  by  birth.  Whether  they  were  Jews  or  Christians  by 
religion,  the  Romano  were  too  stately  to  regard. 


CHAPTER  XVIII.  327 

3  them.     And  as  he  was  of  the  same  trade,  he  abode  with  them  anrl 
«  wrought,  for  they  were  tent  makers  by  trade.     And  he  discoursed 

m   the  synagogue  every   Sabbath,   and  persuaded   the   Jews   and 

Greeks. 

5  And  when  Silas  and  Timotheus  were  come  from  Macedonia, 
Paul  Mas  pressed  in  spirit,  and  testified  to  the  Jews  that  Jesus 

6  was  the  Christ.  But  when  they  set  themselves  in  opposition  and 
blasphemed,  he  shook  his  raiment  and  said  to  them.  Your  blood  u 
upon  your  own  head  ;  I  am  pure  :   from  henceforth  I  will  go  to  the 

7  Gentiles.  And  going  thence  he  went  into  the  house  of  one  named 
Justus,  one  that  worshipped   God,  whose  house  was   adjoining  to 

8  the  synagogue.  And  Crispus,  the  ruler  of  the  synagogue,  believed 
on  the  Lord  with  all  his  house,  and  many  of  the  Corinthians  hear- 

9  ing,  belifived  and  were  baptized.  Then  the  Lord  said  to  Paul  by 
a  vision,  in  the  night.  Fear  not,  but  speak  and  hold  not  thy  peace  : 

1 0  For  I  am  with  thee,  and  no  man  shall  set  on  thee  to  hurt  thee  ; 

11  for  I  have  much  people  in  this  city.  And  he  continued  there  a 
year  and  six  montlis,  teaching  the  word  of  God  among  them. 

12  But  when  Gallio  was  proconsul  of  Achaia,  the  Jews  made  an 
assault  with  one  consent  upon  Paul,  and  brought  him  to  the  judg- 

13  ment  seat,  saying.  This  fellow  persuadeth   men   to  worship  God 

14  contrary  to  the  law.  And  when  Paul  was  about  to  open  his 
mouth,  Gallio  said  to  the  Jews,  If  it  were  an  act  of  injustice,  or 
wicked  licentiousness,  O  ye  Jews,  reason  would  that  I  should  beat 

3.  They  were  tent  makers  by  trade — For  it  was  a  rule  among  the  Jews  (and 
why  is  it  not  among  tlie  Christians  ?)  to  bring  up  all  their  children  to  some  trade, 
»'ere  they  ever  so  rich  or  noble. 

5.  And  when  Silas  and  Timotheus  were  come  from  Macedonia — Silas  seems  tc 
have  stayed  a  considerable  time  at  Berea :  but  Timotheus  had  come  to  the  apostle 
while  he  was  at  Athens,  and  been  sent  by  him  to  comfort  and  confirm  the  Church 
at  Thessalonica,  1  Thess.  iii,  1-5.  But  now  at  length  both  Silas  and  Timotheus 
came  to  the  apostle  at  Coiinth.  Paul  was  pressed  in  spirit — Tlie  more  probably 
from  what  Silas  and  Timotheus  related.  Every  Christian  ought  diligently  to  ob- 
serve  any  such  pressure  in  his  own  spirit,  and  if  it  agree  with  Scripture,  to  fol- 
low it:  if  he  does  not  he  will  feel  great  heaviness. 

6.  He  shook  his  raiment — To  signify  he  would  from  that  time  refrain  from 
them  :  and  to  intimate,  that  God  would  soon  shake  them  off  as  unworthy  to  be 
numbered  among  his  people.  /  am  pure — None  can  say  this  but  he  that  has 
Some  a  full  testimony  against  sin.  From  henceforth  I  will  go  to  the  Gentiles- 
But  not  to  them  altogether.  He  did  not  break  off  all  intercourse  with  the  Jews 
iven  at  Corinth.     Only  he  preached  no  more  in  their  synagogue. 

7  He  went  into  the  house  of  one  named  Justus — A  Gentile,  and  preached  there, 
hough  probably  he  still  lodged  with  A',uila. 

8.  And  many  hearing — The  conversittion  of  Crispus,  and  the  preaching  of 
Paul. 

10.  /  am  with  thee  :  therefore  fear  not  all  the  learning,  politeness,  grandeur, 
or  po»"er  of  the  inhabitants  of  this  city.  Speak  and  hold  not  thy  peact — For  thy 
laboui  shall  not  be  in  vain.  For  I  have  much  people  in  this  city — So  lie  pro. 
ahetically  calls  them  that  aflerw^ard  believed. 

11.  He  continued  there  a  year  and  six  months — A  long  time  !  But  how  few 
souls  are  now  gained  in  a  longer  time  than  this  ?  Who  is  in  the  fault?  Gene, 
rally  both  teachers  and  hearers. 

12.  When  Gallio  was  proconsul  of  Achaia — Of  which  Corinth  was  tlie  chief 
city.  This  Gallio,  the  brotner  of  the  famous  Seneca,  is  much  commended  both 
Dy  him  and  by  other  writers,  for  the  sweetness  and  generosity  of  his  temper, 
ind  easiness  of  his  behaviour.  Yet  one  thing  he  lacked  !  But  he  knew  it  not 
and  had  no  concern  about  it. 


328  THE  ACTS 

15  with  you.  But  if  it  be  a  question  of  words  and  n  iraes,  and  of 
your  law,  look  ye  to  it ;  for  I  will  be  no  judge  of  these  mailers 

16  And  he  drove  them  away  from  the  judgment  seat.     Then  they  all 

17  took  Sosthenes,  the  ruler  of  the  synagogue,  and  beat  him  before 
the  juJgment  seat.     And  Gallio  cared  for  none  of  these  things. 

18  And  Paul  still  continued  many  days  ;  and  then  taking  leave  of 
the  brethren,  sailed  thence  for  Syria,  and  with  him  Priscilla  ana 
Aquila,  having  shaved   his  head   at  Cenchrea ;  for  he  had  a  vow 

19  And   he   came  to   Ephesus  and  left  them  there ;  but  he  himself 

20  going  into  the  synagogue,  reasoned  with  the  Jews.  But  though 
they  entreated  him  to  tarry  longer  with  them,  he  consented  not . 

2-  But  took  his  leave  of  them,  saying,  I  must  by  all  means  keep  the 
approaching  feast  at  Jerusalem,  but  I  will  return  to  you  again,  if 

22  God  will.  And  he  set  sail  from  Ephesus.  And  landing  at  Cesa- 
rea,  he  went  up  and  saluted  the  Church,  and  went  down  to  Antioch. 

23  And  having  spent  some  time  there,  he  departed  and  went  through 
the  country  of  Galatia  and  Phrygia  in  order,  confirming  all  the 
disciples. 

24  Now  a  certain  Jew,  A  polios  by  name,  born  at  Alexandria,   an 

25  eloquent  man,  mighty  in  the  Scriptures,  came  to  Ephesus.  This 
man  had  been  instructed  in  the  way  of  the  Lord,  and  being  fervent 
in  spirit  he  spake  and  taught  diligently  the  things  of  Jesus,  know 

15.  But  if  it  be — He  speakfi  with  the  utmost  coolness  and  contempt,  a  question 
of  names — The  names  of  the  heathen  gods  were  fables  and  shadows.  But  the 
question  concerning  the  name  of  Jesus  is  of  more  importance  than  all  things 
else  under  heaven.  Yet  there  is  this  singularity  (among  a  thousand  others)  in 
the  Christian  religion,  that  human  reason,  curious  as  it  is  in  all  other  things, 
abhors  to  inquire  into  it. 

17.  Tkeii  they  all  took  Sosthenes — The  successor  of  Crispus,  and  probably 
Paul's  chief  accuser,  and  beat  him — It  seems  because  he  had  occasioned  them  so 
much  trouble  to  no  purpose,  before  the  judgment  seat — One  can  hardly  think  in 
the  sight  of  Gallio,  though  at  no  great  distance  ft-om  him.  And  it  seems  to 
have  had  a  happy  effect.  For  Sostlienes  himself  was  afterward  i  Christian, 
1  Cor.  i,  1. 

18.  Paul  continued  many  days — After  the  year  and  six  months,  to  confirm 
the  brethren.  Aquila  having  shaved  his  head — As  was  the  custom  in  a  vow,  chap, 
xxi,  24 ;  Num.  vi,  18.  At  Cenchrea — A  seaport  town,  at  a  suiall  distance  from 
Corinth. 

21.  /  7nust  by  all  means  keep  the  feast  at  Jerusalem — This  was  not  from  any 
apprehension  that  he  was  obliged  in  conscience  to  keep  the  Jewish  feasts ;  but 
to  take  the  opportunity  of  meeting  a  great  number  of  his  countrymen  to  whom 
he  might  preach  Christ,  or  whom  he  might  farther  instruct,  or  free  from  the 
prejudices  they  had  imbibed  against  him.  But  I  will  return  to  you — So  he  did, 
chap,  xix,  1. 

22.  And  landing  at  Cesarea,  he  went  up — Immediately  to  Jerusalem ;  and 
ialutid  the  Church — Eminently  so  called,  being  the  mother  Church  of  Christian 
believers :  and  having  kept  the  feast  there,  he  went  down  from  thence  tc 
Antif  Dh. 

23.  He  went  over  the  country  of  Galatia  and  Phrygia — It  is  supposed,  spend 
ing  alout  four  years  therein,  including  the  time  he  stayed  at  Ephesus. 

24.  An  eloquent  man,  mighty  in  the  Scriptures — Of  the  Old  Testament.  Every 
talent  may  be  of  use  in  the  kingdom  of  God,  if  joined  with  the  knowledge  of  the 
Scriptures  and  fervour  of  spirit. 

25.  This  man  hau  leen  instructed — Though  not  perfectly,  in  the  loay  of  the 
Lord — In  the  doctrine  of  Christ.  Knowing  only  the  baptism  of  John — Only  what 
Jolm  taught  those  whom  he  biiptized,  namely,  to  repent  and  believe  in  a  Messiah 
shortly  to  appear. 


CHAPTER  XIX.  329 

2.6  mg  only  the  baptism  of  John.  And  he  spake  boldly  in  the  syna- 
gogue.    And  Aquila  and   Priscilla  hearing  him,  took  him  to  their 

21  house,  and  explained  to  him  the  way  of  God  more  perfectly.  And 
when  he  was  desirous  to  go  over  to  Aclraia,  the  brethren  wrote, 
exhorting   the  disciples  to  receive  him;  who  being  come  thither, 

28  greatly  helped  through  grace  them  that  had  believed.  For  he  ear- 
nestly debated  with  the  Jews  in  public,  showing  by  the  Scriptures 
tha*  Jesus  was  the  Christ. 

K  ]  X  Now  while  Apollos  was  at  Corinth,  Paul  having  passed  through 
the  upper  parts,  came  to  Ephesus  ;  and  finding  certain  disciples 

2  He  said  to  them,  Have  ye  received  the  Holy  Ghost  since  ye 
believed  ?     And  they  said   to  him,  Nay,  we  have  not  so  much  as 

3  heard,  whether  there  be  any  Holy  Ghost.  He  said  to  them,  Into 
what  then  were  ye  baptized  ?    And  they  said,  Into  John's  baptism. 

4  And  Paul  said,  John  baptized  with  the  baptism  of  repentance,  tell- 
ing tlie  people  to  believe  on  him  that  was  to  come  after  him,  that 

5  is,  on  Jesus.     And  hearing  this,  they  were  baptized  in  the  name 

6  of  the  Lord  Jesus.  And  Paul  laying  his  hands  on  them,  the  Holy 
Ghost  came  upon  them,  and  they  spake  with  tongues  and  prophe- 

7  sied.     And  they  were  in  all  about  twelve  men.     And  going  into 

8  the  synagogue,  he  spake  boldly,  for  three  months  discoursing  and 

9  persuading  the  things  concerning  the  kingdom  of  God.  But  when 
some  were  hardened  and  believed  not,  but  spake  reproachfully  of 
the  way  before  the  multitude,  he  departed  from  them,  and  separated 
the  disciples,  discoursing  daily  in    the  school  of  one  Tyrannus 

10  And  this   was   done    for  the  space  of  two  years,  so  that  all  tho 


26.  He  spake — Privately;  and  taught  publicly.  Probably  he  returned  to  live 
at  Alexandria,  soon  after  he  had  been  baptized  by  John  ;  and  so  had  no  oppor- 
tunity  of  being  fully  acquainted  with  the  doctrines  of  the  Gospel,  as  delivered 
by  Christ  and  liis  apostles.  And  explained  to  him  the  way  of  God  more  perfectly 
— He  who  knows  Christ,  is  able  to  instruct  even  those  that  are  mighty  in  tne 
Scriptures. 

27.  Who  greatly  helped  through  grace — It  is  through  grace  only  that  any  gift 
of  any  one  is  profitable  to  another.  Them  that  had  believed — Apollos  did  not 
plant,  but  water.  This  was  the  peculiar  gift  which  he  had  received.  And  he  was 
better  able  to  convince  the  Jews,  than  to  convert  the  heathens. 

XIX.  1.  Having  passed  through — Galatia  and  Phrygia,  which  were  termed  the 
vppcr  parts  of  Asia  Minor.  Certain  disciples — Who  had  been  formerly  baptized 
by  John  the  Biptist,  and  since  imperfectly  instructed  in  Cliristianity. 

2.  Have  ye  received  the  Holy  Ghost  ? — The  extraordinary  gifts  of  the  Spirit,  as 
well  as  his  sanctifying  graces  ?  We  have  not  so  much  as  heard — Whether  there 
be- any  such  gifts. 

3.  Into  what  were  ye  baptized — Into  what  dispensation  ?  To  the  sealing  of 
what  doctrine  ?  Into  John's  baptism — We  were  baptized  by  John  and  believe 
what  he  taught. 

4.  John  baptized — That  is,  the  whole  baptism  and  preaching  of  John  pomtea 
at  Christ.  After  this  John  is  mentioned  no  more  in  the  New  Testament.  Here 
hs  gives  way  to  Christ  altogether. 

5.  And  hearing  this,  they  were  baptized — By  some  other.  Paul  only  laid  hh 
hands  upon  them.  They  toere  baptized — They  were  baptised  twice  ;  but  not  with 
the  same  baptism.  John  did  not  administer  that  baptism  which  Christ  afterward 
commanded,  that  is,  in  the  name  of  the  Father,  Son,  and  Holy  Ghost. 

9.  The  icay — The  Christian  way  of  worshipping  God.  He  departed — Leaving 
them  their  synagogue  to  themselves.  Discoursing  daily — Not  on  tne  Sabbath 
only,  in  the  school  of  one  Tyrannus — Which  we  do  not  find  was  any  otherwise 
consecrated,  than  by  preaching  the  Gospel  there. 

10    All  who  desired  it  among  the  inhabitants  of  the  proconsular  Asia,  no» 


330  THE   ACTS. 

mhabitants  of  Asia,  both  „ews  and  Greeks,  heard  the  word  (f    he 
Lord. 

1 1  And  God  wrought  special  miracles  by  the  hands  of  Paul,  So 

12  that  handkerchiefs  or  aprons  were  carried  from  his  body  to  the 
sick,  and  the  diseases  departed  from  them,  and  the  evil  spirits  came 

13  out  of  them.  And  some  of  the  vagabond  Jews,  exorcists,  under- 
took to  name  the  name  of  the  Lord  Jesus  over  those  who  had  evi' 
spirits,  saying.   We  adjure  you  by  Jesus,  whom   Paul  praa(.Ket}. 

14  And  there  were  seven  sons  of  one  Sceva  a  Jewish  chief  priest,  who 

15  did  this.     But  the   evil  spirit  answering  said,  Jesus  I  know,     in\ 

16  Paul  I  know  ;  but  who  are  ye  ?  And  the  man  in  whom  the  evil  spirit 
Avas,  leaping  upon  them,  and  getting  the  mastery  of  them,  prevailed 
against  them,  so  that  they  fled  out  of  that  house  naked  and  wounded. 

17  And  this  was  known  to  all,  both  Jews  and  Greeks,  dwelling  at  Ephe- 
sus,  and  fear  fell  on  them  all,  and  the  name  of  the  Lord  Jesus  was 

18  magnified.     And   many  of  those  who   believed    came   confessing 

19  and  openly  declaring  their  deeds.  Many  also  of  those  who  had 
practised  curious  arts,  bringing  their  books  together,  burned  them 
before  all  men,  and  they  computed  the  value  of  them,  and  found  it 

20  fifty  thousand  pieces  of  silver  So  powerfully  did  the  word  of  God 
grow  and  prevail. 

21  After  these  things  were  ended,  Paul  purposed  in  spirit,  having 
passed  through  Macedonia  and  Achaia,  to  go  to  Jerusalem,  saying, 

heard  the  word :    St.  Paul  had  been  forbidden  to  preach  it  in  Asia  before,  chap, 
ivi,  6.     But  now  the  time  was  come. 

IL  Special  miracles — Wrought  in  a  very  uncommon  manner. 

12.  Evil  spirits — Who  also  occasioned  many  of  those  diseases,  which  yet  might 
appear  to  be  purely  natural. 

13.  Exorcists — Several  of  the  Jews  about  this  time  pretended  to  a  power  of 
casting  out  devils,  particularly  by  certain  arts  or  charms,  supposed  to  be  derived 
from  Solomon.  Undertook  to  name — Vain  undertaking  !  Satan  laughs  at  all  those 
who  attempt  to  expel  him  either  out  of  the  bodies  or  the  souls  of  men  but  by 
Divine  faith.  All  the  light  of  reason  is  nothing  to  the  craft  or  strength  of  thai 
subtle  spirit.  His  craft  cannot  be  known  but  by  the  Spirit  of  God  ;  nor  can  his 
strength  be  conquered  but  by  the  power  of  faith. 

17.  And  the  name  of  the  Lord  Jesus  was  magnified — So  that  even  the  malice 
of  the  devil  wrought  for  the  furtherance  of  the  Gospel. 

18.  Many  came  confessing — Of  their  own  accord,  and  openly  declaring  their 
deeds — The  efficacy  of  God's  word,  penetrating  the  inmost  recesses  of  their  soul, 
wrought  that  free  and  open  confession  to  which  perhaps  even  torments  would 
not  have  compelled  them. 

19.  Curious  arts — Magical  arts,  to  which  that  soft  appellation  was  given  by 
those  who  practised  them.  Ephesus  was  peculiarly  famous  for  those.  And  as 
these  practices  were  of  so  much  reputation  there,  it  is  no  wonder  the  books  which 
taught  tliem  siiould  bear  a  great  price.  Bringing  their  books  together-  -As  it  were 
by  common  consent,  burnt  them — Which  was  far  better  than  selling  thenij  even 
though  the  money  had  been  given  to  the  poor.  Fifty  thousand  pieces  of  silver 
— If  these  pieces  of  silver  be  taken  for  Jewish  shekels,  the  sum  will  amount  to 
six  thousand  two  hundred  and  fifty  pounds. 

20.  So  powerfully  did  the  word  of  God  grow — In  extent,  and  prevail — In 
.xrwer  and  effic;icy. 

21.  After  these  things  were  ended — Paul  sought  not  to  rest,  but  pressed  ou,  aa 
if  he  had  yet  done  nothing.  He  is  already  possessed  of  Ephesus  and  Asia.  He 
purposes  for  Macedonia  and  Achaia.  He  has  his  eye  upon  Jerusalem,  then 
upon  Rome;  afterward  on  Spain,  Rom.  xv,  27.  No  Cesar,  no  Alexandei  the 
Great,  nr  other  hero,  comes  up  to  the  magnanimity  of  this  little  Benjamite.  Faith 
and  love  to  God  and  man  had  enlarged  his  heart,  even  as  the  sand  of  the  sea 


CHAPTER  XIX.  331 

22  After  I  have  been  there,  I  must  see  Rome  also.  And  having  senl 
two  of  those   who  ministered  to  him,  Timotheus  and  Erastus  to 

23  Macedonia,  he  himself  stayed  in  Asia  for  a  season.     And  about 

24  that  time  there  arose  no  small  tumult  concerning  the  way.  For  a 
man  named  Demetrius,  a  silversmith,  who  made  silver  shrines  for 

25  Diana,  procured  no  small  gain  to  the  artificers  :  Whom  having 
gathered  together  with  the  workmen  employed  in  such  things, 
he   said.  Sirs,   ye    know   that   our  maintenance   arises  from   this 

2C:  occupation.  But  ye  see  and  hear,  that  not  at  Ephesus  only,  but 
almost  through  all  Asia,  this  Paul  hath  persuaded  and  turned  aside 
much  people  :  saying,  that  they  are  not  gods  which  are  made  with 

27  hands :  So  that  there  is  danger  not  only  that  this  our  craft  should 
come  into  disgrace,  but  also  that  the  temple  of  the  great  goddess 
Diana    should    be   despised,   and   her    majesty  destroyed,    whom 

28  all  Asia  and  the  world  worshippeth.  And  hearing  this,  they  were 
filled  with   rage,  and   cried  out,   saying,    Great   is   Diana  of  the 

29  Ephesians,  And  the  whole  city  was  filled  with  confusion  :  and 
they  rushed  with  one  accord  into  the  theatre,  dragging  with  them 
Gains  and  Aristarchus,  men  of  Macedonia,  Paul's  fellow  travel- 

30  lers.     And  when  Paul  would  have  gone  in  to  the  people,  the  dis- 

31  ciples  would  not  suffer  him.  And  some  also  of  the  principal 
officers  of  Asia,  being  his  friends,  sent  to  him,  and  desired  that 

32  he  would  not  venture  himself  into  the  theatre.  Some  therefore 
cried  one  thing,  and  some  another  ;  for  the  assembly  was  confused, 
and  the  greater  part  did  not  know   for  what  they   were  come  to- 

33  gether.     And  they  thrust  Alexander  forward  from  among  the  mul- 

24..  Silver  shrines — Silver  models  of  that  famous  temple,  wliich  were  bought 
no  only  by  the  citizens,  but  by  strangers  from  all  parts.  The  artificers — The 
Ov.ier  silversmiths. 

25.  The  workmen — Employed  by  him  and  them. 

26.  Saying,  that  they  are  not  gods  which  are  made  with  hands — This  manifestly 
shows,  that  the  contrary  opinion  did  then  generally  prevail,  namely,  that  there 
was  a  real  Divinity  in  their  sacred  images.  Though  some  of  the  later  heathens 
spoke  of  them  just  as  the  Romanists  do  now. 

27.  There  is  danger,  not  only  that  this  our  craft  [tradej  should  come  into  dis- 
grace, but  also  that  the  temple  of  the  great  goddess  Diana  should  be  despised — 
No  wonder  a  discourse  sliould  mike  so  deep  an  impression,  which  was  edged  both 
by  interest  and  superstition.  The  great  goddess  was  one  of  the  standing  titles 
of  Diana.  Her  majesty  destroyed — Miserable  majesty,  which  was  capable  of 
being  thus  destroyed  I  Whom  all  Asia  and  the  world — That  is,  the  Roman  empire, 
worshippeth — Although  under  a  great  variety  of  titles  and  characters.  But  tiie 
multitude  of  those  that  err  does  not  turn  error  into  truth. 

29.  They  rushed  with  one  accord — Demetrius  and  his  company,  into  the  theatre 
— Where  criminals  were  wont  to  be  tlirown  to  the  wild  beasts,  dragging  with 
(hem  Gains  and  Aristarchus— \yhen  they  could  not  find  Paul.  Probably  they 
hoped  to  oblige  them  to  fight  with  the  wild  beasts,  as  some  think  St.  Paul  had 

lone  before. 

30.  When  Paul  would  have  gone  in  to  the  people — Being  above  all  fear,  to 
I  lead  the  cause  of  his  companions,  and  prove  they  are  not  gods  which  are  made 
with  hands. 

31.  The  principal  officers  of  Asia — The  Asian  priests,  who  presided  over  tne 
public  games,  which  they  were  then  celebr;iting  in  honour  of  Diana. 

32.  The  greater  part  did  not  know  for  what  they  were  come  together — Which 
is  commonly  the  case  in  such  an  assembly. 

33.  And  they  thrust  forward — Namely,  the  artificers  and  workmen,  Alexnndm 
—Probably  some  well-known  Christian  whom  tliey  saw  in  the  crowd  :  the  ,/eu 


S32  THE  ACTS. 

titude,  the  Jews  pushing  him  on ;    and  iVlexander  waving  with  hih 

34  hand,  would  have  made  a  defence  to  the  people :  But  when  they 
knew  that  he  was  a  Jew,  one  voice  arose  from  them  all,  crying  out 

35  for  about  two  hours.  Great  is  Diana  of  the  Ephesians.  But  the 
register,  having  pacified  the  people,  said,  Ye  men  of  Ephesus, 
what  man  is  there  who  knoweth  not,  that  the  city  of  the  Ephesi.ins 
is  a  worshipper  of  the  great  Diana,  and  of  the  image  which  foil 

36  down  from  Jupiter  ?  Seeing  then  these  things  cannot  be  denied,  ye 

37  ought  to  be  quiet,  and  lo  do  nothing  rashly.  For  ye  have  brought 
these  men,  who  are  neither  robbers  of  temples,  nor  blasphemers 

38  of  your  goddess.  If  then  Demetrius  and  the  artificers  that  arc 
with  him  have  a  charge  against  any  one,  the  courts  are  held,  a?.d 

39  there  are  proconsuls ;  let  them  implead  one  another.  But  if  ye 
inquire  any  thing  concerning  other  matters,  it  shall  be  determined 

40  in  a  lawful  assembly.  And  indeed  we  are  in  danger  to  be  ques- 
tioned for  sedition  concerning  this   day  ;   there   being  no   cause, 

41  whereby  we  can  account  for  this  concourse.  And  having  said  these 
things,  he  dismissed  the  assembly. 

XX  And  after  the  tumult  was  ceased,  Paul  having  called  the  disci- 
ples to  him,  and  exhorted   them,  departed  to  go  into  Macedonia. 

2  And  having  gone  through  those   parts,   and  exhorted  them   with 

3  much  discourse,  he  came  into  Greece.  And  having  abode  there 
three  months,  an  ambush  being  laid  for  him  by  the  Jews,  as  he 
was  about  to  sail  into  Syria,  he  determined  to  return  through  Ma- 

4  cedonia.  And  there  accompanied  him  to  Asia,  Sopater  of  Berea ; 
and  of  the  Thessalonians,  Aristarchus  and  Secundus  ;  and  Gains  of 
Derbe  and  Timotheus  ;  and  of  Asia,  Tychicus  and  Trophimus 

5  These  going  before,  stayed  for  us  at  Troas.     And  we  set  sail  for 

6  Philippi  after  the  days  of  unleavened  bread,  and  came  to  them  at 

pushing  him  on — To  expose  him  to  the  more  danger.  And  Alexander  waving 
with  his  hand — In  token  of  desiring  silence,  would  have  made  a  defence — Foi 
himself  and  his  brethren. 

34.  But  when  they  knew  that  he  was  a  Jew — And  consequently  an  enemy  to 
their  worship  of  images  ;  they  prevented  him,  by  crying.  Great  is  Diana  of  the 
Ephesians. 

35.  The  register — Probably  the  chief  governor  of  the  public  games.  The  image 
which  fell  down  from  Jupiter — They  believed  that  very  image  of  Diana,  which 
stood  in  her  temple,  fell  down  from  Jupiter  in  heaven.  Perhaps  he  designed  to 
insinuate,  as  if  falling  down  from  Jupiter,  it  was  not  made  with  hands,  and  so 
was  not  that  sort  of  idols  which  Paul  had  said  were  no  gods. 

37.  ^or  blasphemers  of  your  goddess — They  simply  declared  the  one  God,  and 
the  vanity  of  idols  in  general. 

38.  There  are  proconsuls — One  in  every  province.     There  was  one  at  Ephesu*. 

39.  In  a  lawful  assembly — In  such  a  regular  assembly  as  has  authority  to  jac^ge 
of  religious  and  political  affairs. 

40.  This  concourse — He  wisely  calls  it  by  an  inoffensive  name. 

XX.  1.  After  the  tumult  was  ceased — So  Demetrius  gained  nothing.  Paul 
remained  there  till  all  was  quiet. 

2.  He  came  into  Greece — That  part  of  it  which  lay  between  Macedonia  and 
Achaia. 

3.  An  ambush  being  laid  for  him — In  his  way  to  the  ship. 

4.  To  Asia — There  some  of  them  left  him.  But  Trophimus  went  with  him  to 
Jerusalem,  chap,  xxi,  29.     Aristarchus,  even  to  Rome,  chap,  xxvii,  2. 

6.  We  set  sail — St.  Luke  was  now  with  St.  Paul  again,  as  we  learn  from  hii 
manner  of  expressing  himself. 


CHAPTER  XX  333 

7  Troas  in  five  days,  where  we  abode  seven  days.  And  on  the  firsl 
day  of  the  week,  when  we  were  met  together  to  break  bread,  Paul 
being  to  depart  on  the  morrow,  preached  to  them,  and  continued 

8  his  discourse  till  midnight.     And  there  were  many  lamps    in  the 

9  upper  room  where  they  wer^  assembled.  And  a  certain  young 
man,  named  Eutychus,  sitting  in  the  window  fell  into  a  deep  sleep ; 
and  as  Paul  still  continued  his  discourse,  being  overpowered  with 
sleep,  he  fell  down  from  the  third  story,   and  was   taken  up  dead. 

I  "   And  Paul  went  down  and  fell  on  him  ;  and  taking  him  in  his  arms, 

II  said,  Be  not  troubled;  for  his  life  is  in  him.  And  going  up  again, 
and  having  broken  bread,  he   conversed  long  with  them,  even  tili 

12  br(  ak  of  day,  and  so  departed.     And  they  brought  the  young  man 

13  aliy^e,  and  were  not  a  little  comforted.  But  we  going  before  into 
th(    ship  sailed  to  Assos,  where  we  were  to  take  up  Paul ;  for  so 

14  he  had  appointed,  being  himself  to  go  on  foot.     And  when  he  mei 

15  us  at  Assos,  we  took  him  up  and  came  to  Mitylene.  And  sailing 
thence,  we  came  the  following  day  over  against  Chios,  and  the  nexi 
day  we  touched  at  Samos,  and  having  tarried  at  Trogyllium  the 

16  day  after  came  to  Miletus.  For  Paul  had  determined  to  sail  bj' 
Ephesus,  that  he  might  not  spend  any  time  in  Asia  ;  for  he  hasted 
if  it  were  possible,  to  be  at  Jerusalem  on  the  day  of  pentecost. 

17  And  sending  to   Ephesus   from  Miletus,  he   called  thither  the 

18  elders  of  the  Church.  And  when  they  were  come  to  him,  he  said 
to  them.  Ye  know  in  what  manner  I  have  conversed  among  you 

19  all  the  time  from  the  first  day  I  came  into  Asia,  serving  the  Lord 
with  all  humility,  and  with  tears,  and  trials,  which  befell  me  through 

7.  To  break  bread — That  is,  to  celebrate  the  Lord's  Supper  ;  continued  his  dis. 
course — Through  uncommon  fervour  of  spirit. 

8.  There  were  many  lamps  in  the  room  where  they  were  assembled — To  prevent 
any  possible  scandal. 

9.  In  the  window — Doubtless  kept  open,  to  prevent  heat,  both  from  the  lamps 
and  the  number  of  people. 

10.  Paul  fell  01  him — It  is  observable,  our  Lord  never  used  this  gesture.  Bu 
Elijah  and  Eli^aa  did  as  well  as  Paul.     His  life  is  in  him — He  is  alive  again 

11.  So  departed — Without  taking  any  rest  at  all. 

12.  And  they  brought  the  young  7nan  alive — But  alas  I  How  many  of  those 
who  have  allowed  themselves  to  sleep  under  sermons,  or  as  it  were  to  dream 
awake,  have  slept  th?  'sleep  of  eternal  death,  and  fallen  to  rise  no  more! 

13.  Being  himself  to  go  on  foot — That  he  might  enjoy  the  company  of  his 
Christian  brethren  a  little  longer,  although  he  had  passed  the  night  without 
sleep,  and  though  Assos  was  of  difficult  and  dangerous  access  by  land. 

14.  Mitylene — Was  a  city  and  pari  of  the  isle  of  Lesbos,  about  seven  miles  dis- 
tant from  the  Asiatic  coast. 

16.  For  Paul  had  determined  to  sail  by  Ephesus — Which  lay  on  the  other  side 
of  the  bay.  He  hasted  to  be  at  Jerusalem  on  the  day  of  pentecost — Because  th^n. 
iraf  the  greatest  concourse  of  people. 

1  /.  Sending  to  Ephesus,  he  called  the  elders  of  the  Church — Thuse  are  called 
jidhopa  in  the  28th  verse,  (rendered  overseers  in  our  translation.)  Perhaps  elders 
ind  bishops  were  then  the  same;  or  no  otherwise  different  than  are  the  rector  of 
r  pirish  and  his  curates. 

18.  Ye  know — Happy  is  he  who  can  thus  appeal  to  the  conscience  of  his 
hearers. 

19.  Serving — See  the  picture  of  a  faithful  servant  Th:  Lord — Whose  the 
dharch  is,  with  all  humility,  and  with  tears,  and  trinl» — These  are  the  concomi. 

ants  of  it.     The  service  itself  is  described  more   particularly  in  the  following 
'^erse.     This  humility  he  recommends  to  the  Epiicsiuis  themselves,   I'ph.  iv    2. 
22 


334  THE  ACTS. 

20  the  ambushes  of  the  Jews:  And  that  I  have  withheli  nothing 
which  was  profitable,  but  have  preached  to  you,  and  taught  j'ou, 

21  publicly  and  from  house  to  house:  Testifying  both  to  Jews  and 
Greeks  repentance  toward  God  and  faith  in  the  Lord  Jesus  Christ. 

22  And  now   being   bound   by  the   Spirit,  I  go  to  Jerusalem,   noi 

23  knowing  the  things  that  shall  befall  me  there  :  Save  that  the  Holy 
Ghost  testitieth  to  me  in  every  city,  saying  that  bonds   and  afiiic 

24  tions  await  me.  But  none  of  these  things  move  me ;  nor  do  ( 
count  my  life  precious  to  myself,  so  I  may  finish  my  course  with 
joy,  and  the  ministry  which  I  have  received  of  the  Lord  Jesus^  to 

25  testify  the  Gospel  of  the  grace  of  God  And  now  I  know  that  ye 
all  among  whom  I  have  conversed,  proclaiming  the  kingdom  of  God 

26  shall  see  my  face  no  more.     Wherefore  I  take  yvju  to  rec  trd  this 

27  day,  that  I  am  pure  from  the  blood   of  all  me/j ;  For  I  have  not 

28  shunned  to  declare  unto  you  all  the  counsel  of  God.  Take  heeil 
therefore  to  yourselves,  and  to  the  whole  flock  over  which  the  Holy 
Ghost  hath  made  you  overseers,  to  feed  the  Church  of  God,  which 

29  he  hath  purchased  with  his  own  blood.  For  I  know  this,  that  after 
my  departure,  grievous  wolves  will  enter  in  among  you,  not  sparing 

30  the  flock.      Yea,  from  among  yourselves  men  will  arise,  speaking 

His  tears  are  mentioned  again,  ver.  31,  as  also  2  Cor.  ii,  4;  Phil,  iii,  18.  These 
passages  laid  together  supply  us  with  the  genuine  character  of  St.  Paul.  Holy 
tears,  from  those  who  seldom  weep  on  account  of  natural  occurrences,  are  no 
mean  specimen  of  the  efficacy  and  proof  of  tiie  truth  of  Christianity.  Yet  joy 
is  well  consistent  therewith,  ver.  24.  The  same  person  may  be  sorrowful,  yet 
always  rejoicing. 

20.  /  have  preached — Publicly ;  and  taught — From  house  to  house.  Else  he  had 
not  been  pure  from  their  blood.  For  even  an  apostle  could  not  discharge  his  duty 
by  public  preaching  only.     How  much  less  can  an  ordinary  pastor! 

21.  Repentance  toward  God — The  very  first  motion  of  the  soul  toward  God  is 
a  kind  of  repentance. 

22.  Bound  by  the  Spirit — Strongly  impelled  by  him. 

23.  Save  that — Only  this  I  know  in  general;  the  Holy  Ghost  witnesseth — By 
other  persons.  Such  was  God's  good  pleasure  to  reveal  these  t'lings  to  him,  nol 
niimediately,  but  by  the  ministry  of  others. 

24.  Nor  do  I  count  my  life  precious — It  adds  great  force  to  this  and  all  the  otlier 
passages  of  Scripture,  in  which  the  apostles  express  their  contempt  of  the  world, 
that  they  were  not  uttered  by  persons  like  Seneca  and  Antoninus,  who  talked 
elegantly  of  despising  the  world  in  the  full  affluence  of  all  its  enjoyments ;  but 
by  men  who  daily  underwent  the  greatest  calamities,  and  exposed  their  lives  in 
proof  of  their  assertions. 

25.  Ye  shall  see  my  face  no  more — He  wisely  inserts  this,  that  what  follows 
might  make  the  deeper  impression. 

27.  For  I  have  not  shunned — Otherwise  if  any  had  perished,  their  blood  would 
have  been  on  his  head. 

28.  Take  heed  therefore — I  now  devolve  my  care  upon  you  ;  first  to  yourselves , 
then  to  the  flock  over  which  the  Holy  Ghost  hath  made  you  overseers —  For  no  man, 
or  number  of  men  upon  earth,  can  constitute  an  overseer,  bishop,  or  any  othei 
Christian  minister.  To  do  this  is  tlie  peculiar  work  of  the  Holy  Ghost:  to  ''ted 
the  Church  of  God — That  is,  the  believing,  loving,  holy  children  of  God;  which 
he  hath  purchased — How  precious  is  it  then  in  his  sight!  with  his  oion  blood — 
For  it  is  the  blood  of  the  only-begotten  Son  of  God,  1  John  i,  7. 

29.  Grievous  wolves — From  without,  namely,  false  apostles.  They  had  not  yet 
broke  in  on  the  Church  at  Ephesus. 

30.  Yea,  from  among  yourselves  men  will  arise — Such  were  the  Nicolaitans, 
of  whom  Christ  complains.  Rev.  ii,  6;  to  draw  away  disciples — From  the  puritj 
of  the  Gospel   and  the  unity  of  the  body. 


CHAPTER   XXL  335 

3  perverse  things,  to  draw  away  disciples  after  them.  Therefore 
watch,  remembering  that  for  three  years  I  ceased  not  to  warn  every 
one,  night  and  day,  with  tears. 

32  And  now,  brethren,  I  commend  you  to  God,  and  to  the  word  of 
his  grace,  who  is  able  to  build  you  up,  and  to  give  you  an  inherit- 

33  ance  among  all  them  that  are  sanctified.     I  have  coveted  no  man's 
3'J   silver,  or  gold,  or  apparel.     Yea,  you  yourselves  know  that  these 

hands  have  mini£:tered  to  my  necessities  and  to  them  that  were 

?5   with  me.     I  have  showed  you  all  things,  that  thus  labouring  ye 

ought  to  help  the  weak,  and  to  remember  the  word  of  the   Lord 

Jesus,  that  he  himself  said,   It  is  happier  to  give  than  to  receive. 

36  And  having  said  these  things,  he  kneeled  down,  and  prayed  with 

37  them  all.     And  they  all  wept  sore,  and  falling  on   Paul's  neck, 

38  kissed  him ;  Sorrowing  most  for  that  word  which  he  spake,  that 
they  should  see  his  face  no  more.  And  they  conducted  him  to 
the  ship. 

XXL  And  when  we  were  torn  away  from  them,  and  had  set  sail, 
we  ran  with  a  straight  course  to  Coos,  next  day  to  Rhodes,  and 

2  from  thence  to   Patara.     And  finding  a  ship  passing  over  to  Phe- 

3  nicia,  we  went  aboard  and  set  sail.     And  coming  within  sight  of 
Cyprus,  and  leaving  it  on  the  left  hand,  we  set  sail  to   Syria,  and 

4  landed  at  Tyre  ;  for  there  the  ship  was  to  unload  her  burden.    And 
finding  disciples,  we  tarried  there  seven  days,  who  told  Paul  by  the 

3L  I  ceased  not  to  warn  every  one  night  and  day-  -This  was  watching  indeed! 
Who  copies  after  this  example  ? 

32.  The  word  of  his  grace — It  is  the  grand  channel  of  it,  to  believers  .  s  well 
as  unbelievers.  Who  is  able  to  build  you  up — To  confirm  and  increase  your 
faith,  love,  holiness.  God  can  thus  build  us  up,  without  any  instrument.  But  he 
does  build  us  up  by  them.  O  beware  of  dreaming  that  you  have  less  need  of 
human  teachers  after  you  know  Christ  than  before  I  And  to  give  you  an  inherit 
ance — Of  eternal  glory,  among  them  that  are  sanctified — And  so  made  meet  for  it 
A  large  number  of  these  Paul  doubtless  knew,  and  remembered  before  God. 

33.  /  have  coveted — Here  the  apostle  begins  the  other  branch  of  his  farewell 
discourse,  like  old  Samuel,  1  Sam.  xii,  3,  taking  his  leave  of  the  children  of 
Israel. 

34.  These  hands — Callous,  as  you  see,  with  labour.  Who  is  he  that  envies  such 
d  bishop  or  archbishop  as  this  ? 

35.  /  have  shoined  you — Bishops,  by  my  example,  all  things — And  this  among 
the  rest ;  that  thus  labouring — So  far  as  the  labours  of  your  office  allow  you 
time ;  ye  ought  to  help  the  weak — Those  who  are  disabled  by  sickness,  or  anj 
bodily  infirmity,  from  maintaining  themselves  by  their  own  labour.  And  to 
remember — Effectually,  so  as  to  follow  it ;  the  word  which  he  himself  said — 
Without  doubt  his  disciples  remembered  many  of  Ins  words  which  are  not  recorded. 
It  is  happier  to  give — To  imitate  God,  and  have  him,  as  it  were,  indebted  to  us. 

37.  They  all  wept — Of  old,  men,  yea,  the  best  an^i  bravest  of  men,  were  easily 
melted  into  tears  ;  a  thousand  instances  of  which  might  be  produced  from  pro- 
hine  as  well  as  sacred  writers.  But  now,  notwithstanding  the  effeminacy  which 
sJmost  universally  prevails,  we  leave  those  tears  to  women  and  children. 

38.  Sorrowing  most  for  that  word  which  he  spake,  that  they  should  see  his  face 
no  more — What  sorrow  will  be  in  the  great  day,  wiien  God  shall  speak  that  word 
to  all  who  are  found  on  the  lefl  hand,  that  they  shall  see  his  face  no  more! 

XXI.  1.  And  when  we  were  torn  away  from  them — Not  without  doing  violence 
both  to  ourselves  and  them. 

3.  We  landed  at  Tyre — That  there  should  be  Christians  there  was  foretold, 
Psa.  Ixxxvii,  4.  What  we  read  in  that  psalm  of  the  Philistines  and  Ethiopians 
also  may  be  compared  with  Acts  viii,  40  ;  xxvii,  4. 

4.  And  finding  disciples,  we  tarried  there  seven  days — In  order  to   spend  a 


336  THE  ACTS 

5  Spirit  not  to  go  up  to  Jerusalem.  But  when  we  had  finished  these 
days,  we  departed  and  went  our  way  ;  and  they  all  attended  us  out 
of  the  city,  with  their  wives  and  children :  and  kneeling  down  on 

6  the  sea  shore  we  prayed.     And  having  embraced  each  other,  we 

7  took  ship,  and  they  returned  home.  And  having  finished  o^lr  voy- 
age, we  came  from  Tyre  to  Ptolemais,  and  saluting  the  brethren, 

8  we  abode  with  them  one  day.  And  the  next  day  we  departed  and 
came  to  Cesarea ;  and  entering  into  the  house  of  Philip  the  e  ai. 

9  gelisl,  who  was  one  of  the  seven,  we  abode  with  him.    And  he  had 

10  four  daughters,  virgins,  vvho  were  prophetesses.  And  as  we  tarried 
many  days,  a   certain    prophet  named   Agabus   came  down  from 

11  Judea.  And  coming  to  us,  he  took  up  Paul's  girdle,  and  binding 
his  own  feet  and  hands,  said.  Thus  saith  the  Holy  Ghost,  So  shall 
the  Jews  at  Jerusalem  bind  the   man  whose   girdle  this  is,  and 

12  deliver  him  into  the  hands  of  the  Gentiles.  And  when  we  heard 
these  things,  both  we,  and  they  of  tlie  place,  besought  him  not  to 

13  go  up  to  Jerusalem.  But  Paul  answered.  What  mean  ye,  weeping 
and  breaking  my  heart  ?    I  am  ready  not  only  to  be  bound,  but  also 

14  to  die  at  Jerusalem,  for  the  name  of  the  Lord  Jesus.  And  when 
he  would  not  be  persuaded,  we  ceased,  saying,  The  will  of  the 
Lord  be  done. 

15  And  after  these  days  we  took  up  our  carriages,  and  went  up  to 

Sabbath  with  them.  Who  told  Paul  by  the  Spirit — That  afflictions  awaited  him 
at  Jerusalem.  This  was  properly  what  they  said  by  the  Spirit.  They  themselves 
advised  him  not  to  go  up.  The  disciples  seemed  to  understand  their  prophetic 
impulse  to  be  an  intimation  from  the  Spirit,  that  Paul,  if  he  were  so  minded,  might 
avoid  the  danger,  by  not  going  to  Jerusalem. 

7.  Having  finished  our  voyage — From  Macedonia,  chap,  xx,  6,  we  came  to 
Ptolemais — A  celebrated  city  on  the  sea  coast,  anciently  called  Accos.  It  is  now, 
like  many  other  once  noble  cities,  only  a  heap  of  ruins. 

8.  We  came  to  Cesarea — So  called  from  a  stately  temple  which  Herod  the  Great 
dedicated  there  to  Augustus  Cesar.  It  was  the  place  where  the  Roman  governor 
of  Judea  generally  resided  and  kept  his  court.  The  evangelist,  who  was  one  of 
the  seven  deacons — An  evangelist  is  a  preacher  of  the  Gospel  to  those  who  had 
never  heard  it,  as  Philip  had  done  to  the  Samaritans,  to  the  Ethiopian  eunuch, 
and  to  all  the  towns  from  Azotus  to  Cesarea,  chap,  viii,  5,  26,  40.  It  is  not  un- 
likely he  spent  the  following  years  preaching  in  Tyre  and  Sidon,  and  the  other 
heathen  cities  in  the  neighbourhood  of  Galilee,  his  house  being  at  Cesarea,  a  con- 
venient  situation  for  that  purpose.  We  abode  with  him — We  lodged  at  his  house 
during  our  stay  at  Cesarea. 

10.  A  certain  prophet  came — The  nearer  the  event  was,  the  more  express  were 
the  predictions  wiiich  prepared  Paul  for  it. 

11.  Binding  his  own  feet  and  hands — In  the  manner  that  maleflictors  were  wont 
to  be  bound  when  apprehended.  So  shall  the  Jews  bind  the  man  whose  girdle 
this  is — St.  Paul's  bonds  were  first  particularly  foretold  at  Cesarea,  to  which  he 
afterward  came  in  bonds,  chap,  xxiii,  33. 

12.  Both  we,  (his  fellow  travellers,)  and  they  of  the  place,  besought  him  not  to  go 
up  to  Jerusalem — St.  Paul  knew  that  this  prediction  had  the  force  of  a  conmiand. 
riiey  di  1  not  know  this. 

13.  Breaking  my  heart — For  the  apostles  themselves  were  not  void  of  human 
affections.  I  am  ready  not  only  to  be  bound,  but  to  die — And  to  him  that  is  ready 
For  il,  the  burden  is  light. 

14.  And  when  he  would  not  be  persuaded — This  was  not  obstinacy,  but  tiue 
Christian  resolution.  We  should  never  be  persuaded,  either  to  do  evil,  or  to  omil 
doing  any  good  which  is  in  our  power ;  saying,  the  will  of  the  Lord  be  done— 
Which  they  were  satisfied  Paul  knew. 

15.  We  took  up  our  carriages — Our  baggage  ;  which  probably  went  by  sea  beiort 


CHAPTER  XXi.  337 

\6  Jerusalem,  and  some  of  the  disciples  also  ("roni  Cesaroa  went  with 
us,  and  brought  us  to  one  Mnason,  a  Cyprian,  an  old  disciple,  with 
whom  we  should  lodge. 

17  And  when  we  were  come  up  to  Jerusalem,  the  breth.ren  received 

18  us  gladly.     And  the  next  day  Paul  went  in  with  us  to  James,  and 

19  all  the  elders  were  present.  And  having  saluted  them,  he  gave 
them  a  particular  account  oi"  those  things  which   God  had    lone 

10  among  the  Gentiles  by  his  ministry.  And  having  heard  it,  hey 
glorified  God,  and  said  to  him,  Thou  seest,  brother,  how  many 
thousands   of  believing  Jews  there   are,  and   they  are   all  zealous 

21  for  the  law.  But  they  have  been  informed  concerning  thee,  that 
thou  teachest  the  Jews  who  are  among  the  Gentiles,  to  apostatize 
from  Moses,  telling  them  not  to  circumcise  their  children,  nor  to 

22  walk  after  the  customs.  What  is  it  therefore?  The  multitude 
must  needs  come  together ;  for  they  will  hear  that  thou  art  come. 

23  Therefore  do  this  that  we  say  to  thee  :   there  are  with  us  four  men, 

24  who  have  a  vow  on  them  :  Take  them  and  purify  thyself  with  them, 
and  be  at  charges  with  them,  that  they  may  shave  their  heads  :  and 
all  will  know,  that  there  is  nothing  of  those  things  which  they  have 
heard  of  thee ;  but  that  thou  thyself  walkest  orderly,  keeping  the 

25  law.  As  touching  the  Gentiles  that  believe,  we  have  written  and 
determined,  that  they  should  observe  no  such  thing ;  save  only 
that  they  keep  themselves  from  what  is  offered  to  idols,  and  from 

26  blood,  and  from  what  is   strangled,  and  from  fornication.     Then 

What  they  took  with  thera  now  in  particular  was  the  ahns  they  were  carrying  to 
Jerusalem,  chap,  xxiv,  17. 

16.  The  disciples  brought  us  to  one  Mnason,  a  Cyprian,  an  old  disciple — He 
,vas  a  native  of  Cyprus,  but  an  inhabitant  of  Jerusalem,  and  probably  one  of  the 
first  converts  there, 

18.  Paul  went  in  with  us — That  it  might  appear  we  are  all  of  one  mind,  to 
James — Commonly  called  the  Lord's  brother;  the  only  apostle  then  presiding  over 
the  Churches  in  Judea. 

20.  They  are  all  zealous  for  the  law — For  the  whole  Mosaic  dispensation.  How 
astonishing  is  this !  Did  none  of  the  apostles,  beside  St.  Paul,  know  that  this 
dispensation  was  now  abolished  ?  And  if  they  did  both  know  and  testify  this, 
how  came  their  hearers  not  to  believe  them  ? 

21.  They  have  been  informed  concerning  thee,  that  thou  teachest  the  Jews — not 
to  circumcise  their  children,  nor  to  walk  after  the  customs — Of  tlie  Mosaic  law 
And  so  undoubtedly  he  did.  And  so  he  wrote  to  all  the  Churches  in  Galatia, 
among  whom  were  many  Jews.  Yea,  and  James  himself  had  long  before  assented 
to  Peter,  affirming  before  all  the  apostles  and  all  the  brethren,  chap,  xv,  10,  That 
this  very  law  was  a  yoke  which  (said  he)  neither  our  fathers  nor  we  were  able  to 
hear — Amazing!  that  they  did  not  know  this  I  Or,  that  if  they  did,  they  did  not 
openly  testify  it  at  all  hazards,  t*";  every  Jewish  convert  in  Jerusalem  ! 

22.  What  is  it  therefore — What  is  to  be  done  ?  The  multitude  must  needs  come 
together — They  will  certainly  gather  together  in  a  tumultuous  manner,  unli  ps 
they  be  some  way  pacified. 

2S.  Therefore — To  obviate  their  prejudice  against  thee  :  do  this  that  we  say  t'. 
the^ — Doubtless  they  meant  this  advice  well:  but  could  Paul  follow  it  in  godly 
sinci'rity  ?  Was  not  the  yielding  so  far  to  the  judgment  of  others  too  great  a 
deference  to  be  paid  to  any  mere  men  ? 

24.  And  all  will  know — that  thou  thyself  walkest  orderly,  keeping  the  law — 
Ought  he  not,  without  any  reverence  to  man,  where  the  truth  of  God  was  so 
deeply  concerned,  to  have  answered  plainly,  I  do  not  keep  the  Mosaic  law  ; 
neither  need  any  of  you.  Yea,  Peter  doth  not  keep  the  law.  And  God  himself 
expressly  commanded  him  not  to  keep  it ;  ordering  him  to  go  in  to  men  uneir- 
cumcised,  and  to  eat  with  them,  chap.  xi.  3.  which  the  law  utterly  forbids. 


338  THE  ACTS. 

Paul  took  the  men,  and  the  next  day  parifying  himself  with  them, 
entered  into  the  temple,  declaring  the  accomplishment  of  the  days 
of  purification,  till  the  offering  should  be  offered  for  every  one  of 

27  them.  And  when  the  seven  days  were  about  to  be  accomplished, 
the  Jews  that  were  from  Asia  seeing  him  in  the  temple,  stirred  up 

28  all  the  multitude  ;  and  laid  hands  on  him.  Crying  out.  Men  of 
Israel,  help!  This  is  the  man  that  teacheth  all  men  every  wherf 
against  the  people,  and  the  law,  and  this  place :  yea,  and  hath  even 

i9  brought  Greeks  into  the  temple,  and  polluted  this  holy  place.  Foi 
they  had  before  seen  Trophimus  the  Ephesian  with  him  in  the  city, 

30  whom  they  supposed  Paul  had  brought  into  the  temple.  And  the 
whole  city  was  moved,  and  the  people  ran  together :  and  laying 
hold  on  Paul,  they  dragged  him  out  of  the  temple  :  and  immediately 
the  gates  were  shut. 

31  And  as  they  went  about  to  kill  him,  word  came  to  the  tribune  of 

32  the  cohort,  that  all  Jerusalem  was  in  an  uproar.  Who  immediately 
took  soldiers  and  centurions,  and  ran  down  to  him  ;  and  when  they 
saw  the    tribune    and   soldiers,    they  ceased   from    beating   Paul. 

33  Then  the  tribune  came  near,  and  took  him,  and  commanded  hi?n 
to  be  bound  with  two  chains,  and  mquired  who  he  was,  and  what 

34  he  had  done  ?      But   some  among  the  multitude   cried  out  one 

26.  Then  Paul  took  the  men — Yielding  his  own  judgment  to  their  advice,  which 
seemed  to  flow  not  out  of  spiritual  but  carnal  wisdom ;  seeming  to  be  what  he 
really  was  not :  making  as  if  he  believed  the  law  still  in  force.  Declaring — 
Giving  notice  to  the  priests  in  waiting,  that  he  designed  to  accomplish  the  days 
of  purification,  till  all  the  sacrifice  should  be  offered,  as  the  Mosaic  law  required, 
Num.  vi,  13. 

27.  And  when  the  seven  days  were  about  to  be  accomplished — When  after  giving 
notice  to  the  priests,  they  were  entering  upon  the  accomplishment  of  those  days. 
It  was  toward  the  beginning  of  them  that  Paul  was  seized.  The  Jews  that  were 
from  Asia — Some  of  those  Jews  who  came  from  Asia  to  the  feast. 

28.  Against  the  people — The  Jewish  nation  ;  and  the  law — Of  Moses  ;  and  this 
place — The  temple.  Yea,  and  hath  even  brought  Greeks  into  the  temple — They 
might  come  into  the  outer  court.  But  they  imagined  Paul  had  brought  them 
into  the  inner  temple,  and  had  thereby  polluted  it. 

30.  And  immediately  the  gates  were  shut — Both  to  prevent  any  farther  viola, 
tion  of  the  temple ;  and  to  prevent  Paul's  taking  sanctuary  at  the  horns  of  the 
altar. 

31.  And  as  they  went  about  to  kill  him — It  was  a  rule  among  the  Jews,  that 
any  uncircumcised  person  who  came  into  the  inner  temple,  might  be  stoned 
without  farther  process.  And  they  seemed  to  think  Paul,  who  brought  such  in 
tiiither,  deserved  no  better  treatment.  Word  came  to  the  tribune — A  cohort  or 
detachment  of  soldiers,  belonging  to  the  Roman  legion,  which  lodged  in  the  ad. 
jacent  castle  of  Antonia,  were  stationed  on  feast  days  near  the  temple,  to  pre- 
vent  disorders.  It  is  evident,  Lysias  himself  was  not  present,  when  the  tumult 
began.  Probably  he  was  the  oldest  Roman  tribune  (or  colonel)  then  at  Jerusa 
lem.  And  ai  such  he  was  the  commanding  officer  of  the  legion  quartered  at  the 
castle. 

33.  Then  the  tribune — Having  made  his  way  through  the  multitude,  came  neat 
and  took  him — And  how  many  great  ends  of  providence  were  answered  by  this 
imprisonment  ?  This  was  not  only  a  means  of  preserving  his  life,  (after  he  had 
suffered  severely  for  worldly  prudence,)  but  gave  him  an  opportunity  of  preach, 
mg  the  Gospel  safely,  in  spite  of  all  tumult,  chap,  xxii,  22,  yea,  and  that  in  those 
places  to  which  otherwise  he  could  have  had  no  access,  ver.  40.  And  com. 
manded  him  to  be  bound  with  two  chains — Taking  it  for  granted  he  was  some 
notorious  offender.  And  thus  the  prophecy  of  Agabus  was  fulfilled,  though  bv 
the  hands  ol' a  Roman. 


CHAPTER  XXll.  339 

thmg,  sorao  another ;  and  wlien  he  could  not  know  the  certainty 
for  the  tumult,  he  commanded  him  to  be  carried  into  the  castle 

35  But  when  he  came  upon   the  stairs,  he  was  borne  of  the  soldiers, 

36  through  the  violence  of  the  multitude.     For  the  throng  of  people 

37  followed  after,  crying.  Away  with  him.  And  as  Paul  was  about 
lo  be  brought  into  the  castle,  he  said  to  the  tribune,  May  I  speak 

38  to  thee  ?  Who  said,  Canst  thou  speak  Greek  ?  Art  not  thou  thai 
Egyptian,  who  before  these  days  madest  an  uproar,  and  leddest  out 

39  four  thousand  murderers  into  the  wilderness?  But  Paul  said,  I  am 
a  man  who  am  a  Jew  of  Tarsus  in  Cilicia,  a  citizen  of  no  mean 
city :   and  I  beseech  thee  give   me  leave  to  speak  to  the  people. 

40  And  when  he  had  given  him  leave,  Paul  standing  on  the  stairs  waved 
his  hand  to  the  people :  and  a  great  silence  being  made,  he  spake 
to  them  in  the  Hebrew  tongue,  saying, 

XXII.      Brethren,  and   fathers,   hear  ye  now  my  defence  unto  you. 

2  (And  when  they  heard  that  he  addressed  them  in  the  Hebrew  tongue, 

3  they  kept  the  more  silence  :  and  he  saith)  I  am  verily  a  Jew,  born 
at  Tdrsus  in  Cilicia,  but  brought  up  in  this  city  at  the  feet  of 
Gamaliel,  accurately  instructed  in  the  law  of  our  fathers,  and  was 

4  zealous  toward  God,  as  ye  are  all  this  day.  And  I  persecuted  this 
way  to  the  death,  binding  and  delivering  into  prisons  both  men  and 

5  women :  As  likewise  the  high  priest  is  my  witness,  and  all  the 
estate  of  the  elders  :   from  whom  also  I  received  letters  to  the  bre 

35.  When  he  came  upon  the  stairs — The  castle  of  Antonia  was  situate  on  a 
rock  fifty  cubits  high,  at  that  corner  of  the  outward  temple,  where  the  western 
and  northern  porticos  joined,  to  each  of  which  there  were  stairs  descending 
from  it. 

37.  As  Paul  was  about  to  be  brought  into  the  castle — The  wisdom  of  God  taught 
him  to  make  use  of  that  very  time  and  place. 

38.  Art  not  thou  that  Egyptian — Who  came  into  Judea  when  Felix  had  been 
some  years  governor  there  !  Calling  himself  a  prophet,  he  drew  much  people  after 
him  ;  and  having  brought  them  through  the  wilderness,  led  them  to  Mount  Olivet, 
promising  that  the  walls  of  the  city  should  fall  down  before  them.  But  Felix 
marching  out  of  Jerusalem  against  him,  his  followers  quickly  dispersed,  many 
of  whom  were  taken  or  slain;  but  he  himself  made  his  escape. 

40.  In  the  Hebrew  tongue — That  dialect  of  it,  which  was  then  commonly  spoken 
at  Jerusalem. 

XXII.  1.  Hear  ye  now  my  defence — Which  they  could  not  hear  before  for  the 
tumult. 

3.  /  am  verily — This  defence  answers  all  that  is  objected,  chap,  xxi,  28.  As 
there,  so  here  also  mention  is  made  of  the  person  of  Paul,  ver.  3,  of  the  people 
ind  the  law,  ver.  3,  5,  12  ;  of  the  temple,  ver.  17  ,  of  teaching  all  men,  ver.  15-17, 
•21 ;  and  of  the  truth  of  his  doctrine,  ver.  6.  But  he  speaks  closely  and  nervously, 
in  few  words,  because  the  time  was  short.  But  brought  up  at  the  feet  of  Gama- 
liel— The  scholars  usually  sat  on  low  seats,  or  upon  mats  on  the  floor,  at  the  feet 
of  their  masters,  whose  seats  were  raised  to  a  considerable  height.  Accurately 
instructed — The  learned  education  which  Paul  had  received  was  once  no  doubt 
tae  matter  of  his  boasting  and  confidence.  Unsanctified  learning  made  his  bonds 
tlrong,  and  furnished  him  with  ntMnerous  arguments  against  the  Gospel.  Yet 
when  the  grace  of  God  had  changed  his  lieart,  and  turned  his  accomplishments 
into  another  channel,  he  was  the  fitter  instrument  to  serve  God's  wise  and  mer- 
ciful purposes,  in  the  defence  and  propagation  of  Christianity. 

4.  And  persecuted  this  way — With  the  same  zeal  that  you  do  now.  Binding 
both  men  and  women — Hjw  much  better  was  his  condition,  now  he  was  bounc 
himself. 

5.  The  high  priest  is  my  witness — Is  able  to  testify.  The  brethren — lews  :  bc 
ihis  title  was  not  neculiar  to  the  Christians. 


340  THE  ACTS. 

thron,  and  went  to  Damascus ;    to  bring  them  who  were  there 

3  bound  to  Jerusalem  to  be  punished      But  as  I  journeyed  and  drew 

near  to  Damascus,  about  noon  suddenly  there  shone  from  heaven 

7  a  great  light  round  about  me.     And  I  fell  to  the  ground,  and  heard 

8  a  voice  saying  to  me,  Saul,  Saul,  why  persecutest  thou  me  ?     And 
I  answered.  Who  art  thou,  Lord  ?     And  he  said  to  me,  I  am  Jesus 

9  of  Nazareth,  whom  thou  persecutest.     And  they  thai  were  with  nc 
saw  the  light,  and  were  terrified  ;  but  they  did  not  hear  the  voice 

lO  of  him  that  spake  to  me.     And  I  said.  What  shall  I  do,  Lord  ?    Ace 

the   Lord  said  to    me.  Rise  and  go  into  Damascus,  and  there  if 

shall  be  told  thee  of  all  things  which  are  appointed  thee   to  do. 

J 1   And  as  I  could  not  see  for  the  glory  of  that  light,  being  led  by  the 

r2  hand  by  them  that  were  with  me,  I  came  into  Damascus.      And 

one  Ananias,  a  devout  man  according  to  the  law,  well  reported  of 

13  by  all  the  Jews  that  dwelt  there,  Coming  to  me,  stood  and  said  to 
me.  Brother  Saul,  receive  thy  sight.     And  the  same  hour  I  looked 

14  up  upon  him :  And  he  said.  The  God  of  our  fathers  hath  chosen  thee, 
to  know  his  will,  and  see  that  Just  One,  and  hear  the  voice  of  his 

15  mouth.     For  thou  shalt  be  his  witness  lo  all  men,  of  what  thou  hast 

16  seen  and  heard.     And  now  why  tarriest  then?     Arise  and  be  bap- 
tized, and  wash  away  thy  sins,  calling  on  the  name  of  the  Lord. 

17  And  when  I  was  returned  to  Jerusalem,  and  was  praying  in  the 

18  temple,  I  was  in  a  trance  ;  And  saw  him  saying  to  me,  Make  haste, 
and  depart  quickly  out  of  Jerusalem  ;  for  they  will  not  receive  thy 

19  testimony  concerning  me.     And  I   said.  Lord,  they   know  that   i 
imprisoned,  and  beat  in  every  synagogue  them  that  believed  or 

20  thee.     And  when  the  blood  of  thy  martyr  Stephen  was  shed,  I  alsii 
was  standing  by,  and  consenting,  and  kept  the  garments  of  them 

21  that   slew  him.     But  he  said  to  me,  Depart:  for  I  will  send  thee 
far  off  to  the  Gentiles. 

6.  About  noon — All  was  done  in  the  face  of  the  sun.  A  great  light  shone — By 
whatever  method  God  reveals  himself  to  us,  we  shall  have  everlasting  cause  to 
recollect  it  with  pleasure.  Especially  when  he  has  gone  in  any  remarkable 
manner  out  of  his  common  way  for  this  gracious  purpose.  If  so,  we  should 
often  dwell  on  the  particular  circumstances,  and  be  ready,  on  every  proper  occa. 
sion,  to  recount  those  wonders  of  power  and  love,  for  the  encouragement  and 
instruction  of  others. 

9.   They  did  not  hear  the  voice — Distinctly ;  but  only  a  confused  noise. 

12.  A  devout  man  according  to  the  law — A  truly  religious  person,  and  though 
a  believer  in  Christ,  yet  a  strict  observer  of  the  law  of  Moses. 

16.  Be  baptized,  and  wash  away  thy  sins — Baptism  administered  to  real  peni- 
tents is  both  a  means  and  seal  of  pardon.  Nor  did  (iod  ordinarily  in  the  primi. 
live  Church  bestow  this  on  any,  unless  through  this  means. 

17.  When  I  was  returned  to  Jerusalem — From  Damascus,  and  was  praying  it 
the  temple — Whereby  he  shows  that  he  still  paid  the  temple  its  due  honour,  as 
the  house  of  prayer.  /  was  in  a  trance — Perhaps  he  might  continue  standing  all 
the  while,  so  that  any  who  were  near  him  would  hurdly  discern  it. 

18.  And  I  saw  him — Jesus,  saying  to  me,  Depart  quickly  out  of  Jerusalem — 
Because  of  the  snares  laid  for  thee  :  and  in  order  to  preach  where  they  will  hear. 

19.  And  I  said — It  is  not  easy  for  a  servant  of  Christ,  who  is  himself  deeply 
impressed  with  Divine  truths,  to  imagine  to  what  a  degree  men  are  capable  of 
hardening  tlieir  hearts  against  thee.  ^  He  is  often  ready  to  think  with  Paul,  It  is 
impossible  for  any  to  resist  such  evidence.  But  experience  makes  him  wiser 
and  shows  that  wilful  unbelief  is  proof  against  nil  truth  and  reason. 

20.  When  the  blood  oj  ihy  martyr  Stephtn  wis  shed,  I  also  was  standing  by — A 


CHAPTER  XXIII  341 

22  And  they  heard  him  to  this  word,  and  then  lifted  up  their  voice 

and  said,  Away  with  such  a  fellow  from  the  earth ;  for  it  is  not  fit 

23  that  he  should  live.     And  as  they  cried  out,  and  rent  their  gar- 

24  ments,  and  cast  dust  into  the  air.  The  tribune  commanded  him  to 
be  brought  into  the  castle,  and  ordered  him  to  be  examined  by 
scourging,  that  he  might  know  for  what  cause  they  cried  so  against 

2i  him.  And  as  they  were  binding  him  with  thongs,  Paul  said  It 
the  centurion  that  stood  by,  Is  it  lawful  for   you  to  scourge  a  Ro- 

?6  man  even  uncondemned  ?  The  centurion  hearing  it,  went  and  told 
the  tribune,  saying.  Consider  what  thou  art  about  to  do ;  for  this 

27  man  is  a  Roman.     Then  the  tribune  came  and  said  to  him,   Tell 

25  me,  art  thou  a  Roman  ?  He  said.  Yea.  And  the  tribune  ansv/ered, 
I  purchased  this  freedom  with  a  great  sum  of  money.     And  Paul 

29  said.  But  I  was  free  born.  Then  they  who  were  going  to  exa- 
mine him,  immediately  departed  from  him :  and  the  tribune  was 
afraid,  after  he  knew  he  was  a  Roman,  because  he  had  bound  him. 

30  And  on  the  morrow,  desiring  to  know  the  certainty,  what  he  was 
accused  of  by  the  Jews,  he  loosed  him  from  his  bonds,  and  com- 
manded the  chief  priests  and  all  the  council  to  come  ;  and  bringing 
Paul  down,  set  him  before  them. 

XXIII.     And  Paul  earnestly  beholding  the  council,  said.  Brethren,  1 

2  have  lived  in  all  good  conscience  before  God  till  this  day.     And 

3  Ananias  the  high  priest  commanded  them  that  stood  by  to  smite 
him  on  the  mouth.     Then  said  Paul  to  him,  God  is  about  to  smile 

real  convert  still  retains  the  remembrance  of  his  former  sins.     He  confesses  thera 
and  is  humbled  for  them,  all  the  d  lys  of  his  life. 

22.  And  they  heard  him  to  this  word — Till  he  began  to  speak  of  his  mission  to 
the  Gentiles,  and  this  too  in  such  a  manner  as  implied  that  the  Jews  were  in 
danger  of  being  cast  off. 

23.  They  rent  their  garments — In  token  of  indignation  and  horror  at  this  pre. 
tended  blasphemy,  and  cast  dust  into  the  air — Through  vehemence  of  rage,  which 
they  knew  not.  how  to  vent. 

25.  And  as  they — The  soldiers  ordered  by  the  tribune,  were  binding  him  with 
thongs — A  freeman  of  Rome  might  be  bound  with  a  chain  and  beaten  with  a 
staff:  but  he  might  not  be  bound  with  thongs,  neither  scourged,  or  beaten  with 
rods :  Paul  said  to  the  centurion — The  captain,  who  stood  by  to  see  the  orders 
of  the  tribune  executed. 

26.  Consider  what  thou  art  about  to  do;  for  this  man  is  a  Roman — Y( »,  there 
was  a  stronger  reason  to  consider.     For  this  man  was  a  servant  of  God. 

28.  But  I  was  free  born — Not  barely  as  being  born  at  Tarsus  ;  for  this  was  not 
a  Roman  colony.  But  probably  either  his  father,  or  some  of  his  ancestors,  had 
been  made  free  of  Rome,  for  some  military  service. 

We  learn  hence,  that  we  are  under  no  obligation  as  Christians  to  give  up  our 
sivil  privileges  (which  we  are  to  receive  and  prize  as  the  gift  of  God)  to  every 
insolent  invader.  In  a  thousand  circumstances,  gratitude  to  God,  and  duty  to 
17  sn,  will  oblige  us  to  insist  upon  them  ;  and  engage  us  to  strive  to  transi.ilt 
}  em  improved,  rather  than  impaired  to  posterity. 

XXIII.  1.  And  Paul  earnestly  beholding  the  council — Professing  a  clear  cc.s- 
science  by  his  very  countenance  ;  and  likewise  waiting  to  see  whether  any  of 
them  v-'as  minded  to  ask  him  any  question,  said,  I  have  lived  in  all  good  con- 
icience  before  God  till  this  day — He  speaks  chiefly  of  the  time  since  ho  became  a 
Christian.  For  none  questioned  him  concerning  what  he  had  been  before.  And 
vet  even  in  his  unconverted  state,  although  he  was  in  an  error,  yet  he  had  acted 
irom  conscience,  before  God — Whatever  men  may  think  or  say  of  me. 

3.  Then  said  Paul — Being  carried  away  by  a  sudden  and  prophetic  imriu.se 
God  is  about  to  smite  thee,  thou  whited  wall — Fair  without ;  full  of  dirt  ana  .-ur 
bis-h  within.      And  he  miglit   well  be  so  termed,  nrd   only  as  he  committed  tni« 


342  THE  ACTS. 

ihee,  thou  whited  wall.     For  sittest  thou  to  judge  me  according  to 
the  law,  and  commandest  me  to  be  smitten  contrary  to  the  law  ? 

4  But  they   that  stood  by,  said,   Revilest  thou  God's   high   priest  ? 

5  Then  said  Paul,  I  was  not  aware,  brethren,  that  it  was  the  high 
priest ,    for  it  is   written,  *  Thou  shalt  not  revile  the  ruler  of  thy 

6  people.  But  Paul  perceiving  that  the  one  part  were  Sadducee?,  and 
the  other  Pharisees,  cried  out  in  the  council,  Brethren,  I  am  a 
Pharisee,  the  son  of  a  Pharisee  ;  for  the  hope  of  the  resurrectioa 

7  of  the  dead  am  I  called  in  question.  And  when  he  had  said  this, 
there  arose  a  contention  between  the  Pharisees  and  the  Sadducees  ; 

8  and  the  multitude  was  divided.  For  the  Sadducees  say  there  is  no 
resurrection,  neither  angel  nor  spirit ;  but  the  Pharisees  confess 

9  both.  And  there  was  a  great  clamour :  and  the  scribes  of  the 
Pharisees'  side  arising,  contended,  saying,  We  find  no  evil  in  this 
man  :  but  if  a  spirit  or  an  angel  hath  spoken  to  him,  let  us  not  fight 

JO  against  God.  And  as  a  great  disturbance  arose,  the  tribune  fearing 
lest  Paul  should  be  torn  in  pieces  by  them,  commanded  the  soldiers 
to  go  down,  and  pluck  him  from  among  them,  and  bring  him  into 
the  castle. 

1 1  And  the  night  following,  the  Lord  standing  by  him,  said.  Be  of 
good  courage,  Paul :   for  as  thou  hast  testified  the  things  concern 

outrage,  while  gravely  sitting  on  the  tribunal  of  justice  ;  but  also  as,  at  the  same 
time  that  he  stood  high  in  the  esteem  of  the  citizens,  he  cruelly  defrauded  the 
priests  of  their  legal  subsistence,  so  that  some  of  them  even  perished  for  want. 
And  God  did  remarkably  smite  him ;  for  about  five  years  after  this,  his  house 
being  reduced  to  ashes,  in  a  tumult  begun  by  his  own  son,  he  was  besieged  in 
the  royal  palace  ;  where  having  hid  himself  in  an  old  aqueduct,  he  was  dragged 
out  and  miserably  slain. 

5.  /  was  not  aware,  brethren,  that  it  was  the  high  priest — He  seems  to  mean,  I 
did  not  advert  to  it,  in  the  prophetic  transport  of  my  mind  :  but  he  does  no^ 
add,  that  his  not  adverting  to  it  proceeded  from  the  power  of  the  Spirit  coming 
upon  him ;  as  knowing  they  were  not  able  to  bear  it.  This  answer  admiralilj 
shows  the  situation  of  mind  he  was  then  in,  partly  with  regard  to  the  bystanders, 
whom  he  thus  softens,  adding  also  the  title  of  brethren,  and  justifying  theii 
reproof  by  the  prohibition  of  Moses  ;  partly  with  regard  to  himself,  who,  aftei 
that  singular  transport  subsided,  was  again  under  the  direction  of  the  genera! 
command. 

ti.  /  am  a  Pharisee,  the  son  of  a  Pharisee  :  for  the  hope  of  the  resurrection  of 
the  dead  am  I  called  in  question — So  he  was  in  effect ;  although  not  formally, 
or  explicitly. 

8.  The  Pharisees  confess  both — Both  the  resurrection,  and  the  existence  of 
angels  and  separate  spirits. 

9.  And  the  scribes  of  the  Pharisees'  side  arising — Every  sect  contains  both 
learned  and  unlearned.  The  former  used  to  be  the  mouth  of  the  party.  If  a 
spirit — St.  Paul  in  his  speech  from  the  stairs  had  affirmed,  that  Jesus,  whom  they 
knew  to  have  been  dead,  was  alive,  and  that  he  had  spoken  to  him  from  heaven, 
and  again  in  a  vision.  So  they  add  nothing,  only  they  construe  it  in  their  own 
Way,  putting  an  angel  or  spirit  for  Jesus. 

11.  And  the  night  following,  the  Lord  Jesus — What  Paul  had  before  purposed 
m  spirit,  chap,  xix,  21,  God  now  in  due  time  confirms.  Another  declaration 
to  the  same  effect  is  made  by  an  angel  of  God,  chap,  xxvii,  23.  And  from  the 
23d  chapter  the  sum  of  this  book  turns  on  the  testimony  of  Paul  to  the  Romans. 
How  would  the  defenders  of  St.  Peter's  supremacy  triumph,  could  they  find 
out  half  as  much  ascribed  to  him  !  Be  of  good  courage,  Paul — As  he  laboured 
under  singular  distresses  and  persecutions,  so  he  was  favoured  with  extraordi- 
najy  assurances  of  the  Divine  assistance.    Thou  must  testify — Particular  promises 

*  E.xod.  xxii.  28 


CHAPTER  XXlll.  343 

12  mg  me  ai  Jerusalem,  so  thou  must  testify  at  Rome  also.     And 

when  It  was  day,  some  of  the  Jews  entering  into  a  conspiracy 

bound  themselves  by  a  curse,  saying,  that  they  would  neither  eai 

.3  nor  drink  till  they  had  killed   Paul.     And  they  were   more  than 

A  forty  who  had  made  this  confederacy.     And  they  came  to  the  chief 

priests  and  elders,  and  said,  We  have  bound  ourselves  by  a  solemn 

1 5  curse,  not  to  taste  any  thing  till  we  have  killed  Paul.  Now  there- 
fore ye  with  the  council  signify  to  the  tribune,  that  he  bring  him 
down  to  you  to-morrow,  as  though  ye  would  more  accurately  kno,v 
the  things  concerning  him  :  and   we,  before  he   come   near,   are 

16  ready  to  kill  him.     But  Paul's  sister's  son,  hearing  of  their  lying 

17  in  wait,  came,  and  entering  into  the  castle,  told  Paul.  And  Paul 
calling  to  him  one  of  the  centurions,  said.  Conduct  this  young  man 

18  to  the  tribune  ;  for  he  hath  something  to  tell  him.  So  he  took  and 
brought  him  to  the  tribune,  and  said,  Paul  the  prisoner  calling  me 
to  him,  desired  me  to  bring  this  young  man  to  thee,  who  hath 

19  something  to  tell  thee.  And  the  tribune  taking  him  by  the  hand, 
and  going  aside  privately,  asked,  What  is  it  that  thou  hast  to  tell 

20  me  ?  And  he  said,  The  Jews  have  agreed  to  ask  thee  to  bring 
down  Paul  to-morrow  to  the  council,  as  if  they  would  inquire  some- 

21  thing  concerning  him  more  accurately.  But  do  not  yield  to  them  ; 
for  there  are  more  than  forty  of  them  lie  in  wait,  who  have  bound 
themselves  with  a  curse,  neither  to  eat  nor  drink  till  they  have 
killed  him :    and  now  are  they  ready,  expecting  a  promise  from 

22  thee.  So  the  tribune  dismissed  the  young  man,  having  charged 
him,  Tell  no  man  that  thou  hast  discovered  these  things  to  me. 

23  And  having  called  to  him  two  of  the  centurions,  he  said,  Prepare 
two  hundred  soldiers  to  go  to  Cesarea,  and  seventy  horsemen,  and 

24  two  hundred  spearmen,  by  the  third  hour  of  the  night.  And  pro- 
vide beasts,  to  set  Paul  upon,  and  conduct  him  safe  to   Felix  the 

25  governor.     And  he  wrote  a  letter  after  this  manner,  Claudius  Ly- 

26  sias  to  the  most  excellent  Governor  Felix,  greeting.     As  this  man 

27  was  seized  by  the  Jews,  and  about  to  be  killed  by  them,  I  came 
with  the  soldiery  and  rescued  him,  having  learned  that  he  was  a 

ire  usually  given  when  all  things  appear  desperate.  At  Rome  also — Danger  is 
nothing  in  the  eyes  of  God  :  all  hinderances  farther  his  work,  A  promise  of 
what  is  afar  off,  implies  all  that  necessarily  lies  between,  Paul  shall  testify  at 
Rome  :  therefore  he  shall  come  to  Rome ;  therefore  he  shall  escape  the  Jews,  the 
sea,  the  viper, 

12.  Some  of  the  Jews  bound  themselves — Such  execrable  vows  were  not  un- 
common among  the  Jews,  And  if  they  were  prevented  from  accomplishing 
what  the_  had  vowed,  it  was  an  easy  matter  to  obtain  absolution  from  their 
r.'.bbis, 

15.  Nou  therefore  ye — Which  they  never  scrupled  at  all,  as  not  doubting  but 
lay  were  doing  God  service. 

17.  And  Paul — Though  he  had  an  express  promise  of  it  from  Christ,  was  not 
*.'--  neglect  any  proper  means  of  safety, 

19.  And  the  tribune  taking  him  by  the  hand — In  a  mild,  condescending  way. 
Lysias  seems  to  have  conducted  this  whole  affair  with  great  integrity,  humanity, 
and  prudence. 

24.  Provide  beasts—rlf  a  change  should  be  necessary,  to  set  Paul  on — So  we 
read  of  his  riding  once'  but  not  by  choice. 

27.  Having  learned  that  he  jo  «  i  Roman — True  ;  but  not  before  he  rescued 
him.     H)re  he  uses  art. 


344  THE  ACTS. 

28  Roman.     And  desiring  to  know  the  crime  of  which  they  accused 

29  him,  I  brought  him  before  their  council:  Whom  1  fourd  to  be 
accused  concerning  questions  of  their  law,  but  to  be  charged  with 

30  nothing  worthy  of  death  or  of  bonds.  And  when  it  was  shown 
me,  that  an  ambush  was  about  to  be  laid  for  the  man  by  the  Jev^s, 
I  immediately  sent  him  to  thee,  commanding  his  accusers  also  to 
say  before  thee  what  they  have  against  him.     Farewell. 

31  The  soldiers  therefore  taking  Paul,  as  it  was  commanded  th  -jr. 

32  brought  him  by  night  to  Antipatris.     On  the  morrow  they  returnetj 

33  to  the  castle,  leaving  the  horsemen  to  go  with  him  :  Who  entering 
into  Cesarea,  and  delivering  the  letter  to  the  governor,  presented 

34  Paul  also  before  him.  And  having  read  it,  he  asked  of  what  pro- 

35  vince  he  was  ?  And  being  informed  that  he  was  of  Cilicia,  I  will 
give  thee,  said  he,  a  thorough  hearmg,  when  thy  accusers  also  are 
come      And  he  commanded  him  to  be  kept  in  Herod's  palace. 

XXIV,  And  after  five  days,  Ananias  the  high  priest  came  down  with 
the  elders,  and  a  certain  orator,  named  Tertullus ;  who  appeared 

2  before  the  governor  against  Paul.  And  he  being  called,  Tertullus 
began  to  accuse  him,  saying.  Seeing  we  enjoy  great  peace  through 
thee,  and  that  very  worthy  deeds  are  done  to  this  nation  by  thy 

3  prudence  always,  and  in  all  places,  We  accept  it,  most  excellent 

4  Felix,  with  all  thankfulness.     But  that  I  may  not  trouble  thee  far- 

5  ther,  I  beseech  thee  of  thy  clemency  to  hear  us  a  few  words.  For 
we  have  found  this  man  a  pestilent  fellow,  and  a  mover  of  sedition 
among  all  the  Jews  throughout  the  world,  and  a  ringleader  of  the 

6  sect  of  the  Nazarenes :  Who  hath  also  attempted  to  profane  the 
temple  ;  whom  we  seized  and  would  have  judged  according  to  our 

7  law.     But  Lysias  the  tribune  coming  upon  us,  with  great  violence 

8  took  him  away  out  of  our  hands,  Commanding  his  accusers  to  come 
to  thee,  whereby  thou  mayest  thyself,  on  examination,  take  know- 

9  ledge  of  all  these  things,  of  which  we  accuse  him.  And  the  Jews 
also  assented,  saying  that  these  things  were  so. 

10      Then  Paul,  after  the  governor  had  made  a  sign  to  him  to  speak, 

31.  The  soldiers  brought  him  by  night  to  Antipatris — But  not  the  same  night 
they  set  out.  For  Antipatris  was  about  thirty-eight  of  our  miles  northwest  of 
Jerusalem.  Herod  the  Great  rebuilt  it,  and  gave  it  this  name  in  honour  of  his 
father  Antipater :  Cesarea  was  near  seventy  miles  from  Jerusalem,  and  about 
thirty  from  Antipatris. 

35.  In  Herod's  palace — This  was  a  palace  and  a  court  built  by  Herod  the 
Great.  Probably  some  tower  belonging  to  it  might  be  used  for  a  kind  of  state 
prison. 

XXIV.  1.  Ananias — Who  would  spare  no  trouble  on  the  occasion,  with  seve 
r:il  of  the  elders,  members  of  the  sanhedrim. 

2.  Tertullus  began — A  speech  how  different  from  St.  Paul's  ;  which  is  troe. 
modesi,  solid,  and  without  paint.  Felix  was  a  man  of  the  most  infamcius  cha 
racter,  and  a  plague  to  all  the  provinces  over  which  he  presided. 

4.  But  that  I  may  not  trouble  thee  any  farther — By  trespassing  either  c  j  thj 
patience  or  modesty.  The  eloquence  of  Tertullus  was  as  bad  as  his  cause :  a 
lame  introduction,  a  lame  transition,  and  a  lame  conclusion.  Did  not  God  con- 
fcund  the  orator's  language? 

10.  Knoioing — -for  several  years  thou  hast  been  n  judge  over  this  nation — And 
so  not  unacquainted  with  our  religious  rites  and  customs,  and  consequently  more 
capable  of  understanding  and  deciding  a  cause  of  this  nature.  There  was  no 
flattery  in  this.  It  was  a  plain  fact.  He  governed  Judea  six  or  seven  years 
[  answer  for  myself— As  it  may  be  observed,   his  answer  exactly   correspond* 


CHAPTER  XXIV.  345 

answered,  Knowing  thou  hast  been  for  several  years  a  judge  ta 
1  this  nation,  1  cheerfully  answer  for  myself:  As  thou  niayest  know 

that  it  is  but  twelve  days  since  I  went  up  to  worship  at  Jerusalem. 
i2  And  they  neither  found  me  disputing  with  any  man  in  the  temple, 

nor    making  any  insurrection   among  the  multitude  either  in  the 

3  synagogues  or  in  the  city.    Nor  can  they  prove  the  things  whereof 

I  i   'hey  now  accuse  me.     But  this  I  confess  unto  thee,  that  after  the 

way  which  they  call  heresy,  so  worship  I  the  God  of  my  father.*, 

beliiving  all  things  which  are  written  in  the  law  and  in  the  pro- 
.a  phels :   Having  hope  in  God  that  there  shall  be  a  resurrection  of 

the  dead,  both  of  the  just  and  of  the  unjust,  which  they  themselves 

16  also  expect.  And  for  this  cause  do  I  also  exercise  myself  to  have 
always  a  conscience  void  of  offence  toward  God  and  toward  men. 

17  Now  after  several  years  I  came  to  bring  alms  to  my  nation  and 

18  offerings.     Whereupon  certain  Jews  from  Asia  found  me  purifying 

19  in  the  temple,  neither  with  multitude,  nor  with  tumult :  Who  ought 
to  have  been  present  before  thee,   and  to  accuse  me,  if  they  had 

20  any  thing  against  me.     Or  let  these  themselves  say  what  crime 

21  they  found  in  me  when  I  stood  before  the  council.  Unless  it  be 
concerning  this  one  word,  that  I  cried,  standing  among  them, 
Touching  the  resurrection  of  the  dead,  *  I  am  called  in  question  by 
you  this  day. 

22  And  when  Felix  heard  these  things,  he  put  them  off,  saying, 
After  I  have  been  more  accurately  informed  concerning  this  way, 

with  the  three  articles  of  Tertullus's  charge:  sedition,  heresy,  and  profanation 
of  the  temple.  As  to  the  first,  he  suggests,  that  he  had  not  been  long  enough 
;it  Jerusalem  to  form  a  party  and  attempt  an  insurrection  :  (for  it  was  about 
twelve  days  since  he  came  up  thitlier;  five  of  which  he  had  been  at  Cesarea, 
ver.  1 ;  one  or  two  were  spent  in  his  journey  thither,  and  most  of  tlie  rest  lie 
had  been  confined  at  Jerusalem.)  And  he  challenges  them,  in  fact,  to  produce 
any  evidence  of  such  practices,  ver.  11-13.  As  to  the  second,  he  confesses 
himself  to  be  a  Christian ;  but  maintains  this  to  be  a  religion  perfectly  agree, 
able  to  the  law  and  the  prophets,  and  therefore  deserving  a  fair  reception,  ver. 
14,  16.  And  as  for  profaning  the  temple,  he  observes  that  he  behaved  there  in 
a  most  peaceful  and  regular  manner,  so  that  his  innocence  had  been  manifest 
even  before  the  sanhedrim,  where  the  authors  of  the  tumult  did  not  dare  to 
appear  against  him 

14.  After  the  way  which  they  call  heresy — This  appellation  St.  Paul  corrects. 
Not  that  it  was  then  an  odious  word ;  but  it  was  not  honourable  enough.  A 
p  irty  or  sect  (so  that  word  signifies)  is  formed  by  men.  This  way  was  pre. 
scribed  by  God.  The  apostle  had  now  said  what  was  sufficient  for  his  defence ; 
but  having  a  fair  occasion,  he  makes  an  ingenuous  confession  '•'"his  faith  in  tiiis 
verse,  his  hope  in  the  next,  his  love  in  the  17th.  So  worship  I  tne  God  of  my 
fathers — This  was  a  very  proper  plea  before  a  Roman  magistral  e;  as  it  proved 
'hat  he  was  under  the  protection  of  the  Roman  laws,  since  the  Jews  were  so: 
tvhereas  had  he  introduced  the  worship  of  new  gods  he  would  have  forfeited  that 
Tjtictiun.     Believing  all  things  which  are  written — Concerning  the  Messiah. 

15  Both  of  the  just  and  of  the  unjust — In  a  public  court  this  was  peculiai/j 
v.roper  to  be  observed. 

16.  For  this  cause — With  a  view  to  this,  I  also  exercise  myself — As  well  af9 
they. 

19.  Who  ought  to  have  been  present  before  thee — But  the  world  never  commit 
L^reater  blunders,  even  against  its  own  laws,  than  when  it  is  persecuting  the  chil. 
ilren  of  God. 

21.  Unless  they  think  me  blamable  for  this  one  word — Which  nevertheless  wai 
the  real  trutk. 

*  Chap  xziii,  6. 


d46  THE  ACTS. 

when  Lysias  the  tribune  cometh  down,  I  will  take  full  cognizance 

23  of  your  affair.  And  he  commanded  the  centurion  to  keep  him, 
and  let  him  have  liberty,  and  to  hinder  none  of  his  friends  from 
ministering  to  him. 

24  And  after  some  days,  Felix  coming  with  Drusilla,  his  wife,  who 
was  a  Jewess,  sent  for  Paul,  and  heard  him  concerning  the  faith  in 

25  Christ.  And  as  he  reasoned  concerning  justice,  temperance,  and 
the  judgment  to  come,  Felix  being  terrified,  answered.  Go  thy  way 
for  this  '.ime  :  when  I  have  a  convenient  season  I  will  afterward 

26  call  for  thee.  And  he  hoped  also  that  money  would  have  been 
given  him  by  Paul :  therefore  he  sent  for  him  the  oftener,  and 

27  discoursed  with  him.  And  after  two  years  Felix  was  succeeded 
by  Portius  Festus :  and  Felix  desirmg  to  gratify  the  Jews,  left 
Paul  bound. 

XXV.      Now  when  Festus  was  come  mto  the  provmce,  after  three 
2  days  he  went  up  from  Cesarea  to  Jerusalem.    Then  the  high  priest 


22.  After  I  have  been  more  accurately  informed — Which  he  afterward  was  ;  and 
he  doubtless  (as  well  as  Festus  and  Agrippa)  transmitted  a  full  account  of  these 
things  to  Rome. 

23.  He  commanded  the  centurion  to  let  him  have  liberty — To  be  only  a  prisoner 
at  large.  Hereby  the  Gospel  was  spread  more  and  more ;  not  to  the  satisfaction 
of  the  Jews.     But  they  could  not  hinder  it. 

24.  And  after  Paul  had  been  kept  so7ne  days  in  this  gentle  confinement  at 
Cesarea,  Felix,  who  had  been  absent  for  a  short  time,  coming  thither  again,  with 
Drusilla,  his  wife — The  daughter  of  Herod  Agrippa,  one  of  the  finest  women  of 
that  age.  Felix  persuaded  her  to  forsake  her  husband,  Azizus,  king  of  Emessa. 
vnd  to  be  married  to  himself,  though  a  heathen.  She  was  afterward,  with  a  son 
jhe  had  by  Felix,  consumed  in  an  eruption  of  Mount  Vesuvius.  Concerning  the 
faith  in  Christ — That  is,  the  doctrine  of  Christ. 

25.  And  as  he  reasoned  of  justice,  temperance,  and  judgment  to  come — This 
was  the  only  effectual  way  of  preaching  Christ  to  an  unjust,  lewd  judge.  Felix 
being  terrified — How  hiippily  might  this  conviction  have  ended,  had  he  been  care- 
ful  to  pursue  the  views  which  were  then  opening  upon  his  mind  I  But,  like 
thousands,  he  deferred  the  consideration  of  these  things  to  a  more  convenient 
season.  A  season  which,  alas!  never  came.  For  though  he  heard  again,  he  was 
terrified  no  more. 

In  the  meantime  we  do  not  find  Drusilla,  though  a  Jewess,  was  thus  alarmed. 
She  had  been  used  to  hear  of  a  future  judgment:  perhaps  too  she  trusted  t  >  the 
being  a  daughter  of  Abraham,  or  to  the  expiation  of  the  law,  and  so  was  proof 
against  the  convictions  which  seized  on  her  husband,  though  a  heatlien.  Let 
this  teach  us  to  guard  against  all  such  false  dependencies  as  tend  to  elude  those 
convictions  that  might  otherwise  be  produced  in  us  by  the  faithful  preaching 
of  the  word  of  God.  Let  us  stop  our  ears  against  those  messengers  of  Satan, 
who  appear  as  angels  of  light ;  who  would  teach  us  to  reconcile  the  hope  of 
salvation  with  a  corrupt  heart  or  an  unholy  life.  Go  thy  way  for  this  time — 
O  how  will  every  damned  soul  one  day  lament  his  having  neglected  such  a  time 
as  this! 

26.  He  hoped  also — An  evil  hope:  so  when  he  heard  his  eye  was  not  single 
No  marvel  then  that  he  profited  nothing  by  all  St.  Paul's  discourses :  that  money 
would  b"  given — By  the  Christians  for  the  liberty  of  so  able  a  minister.  And 
waiting  for  this,  unhappy  Felix  fell  short  of  the  treasure  of  the  Gospel. 

27.  But  after  two  years — After  St.  Paul  had  been  two  years  a  prisoner,  Felix 
desiring  to  gratify  the  Jews,  left  Paul  bound — Thus  men  of  the  world,  to  gratify 
one  another,  stretch  forth  their  hands  to  tlie  things  of  God  !  Yet  the  wisdom  of 
Felix  did  not  profit  him,  did  not  satisfy  the  Jews  at  all.  Their  accusations  fol- 
lowed him  to  Rome,  and  had  utterly  ruined  him,  but  for  the  interest  which  his 
brother  Pallas  had  with  Nero. 

XXV    2.   Then  the    high  priest  and   the  chief  of  the  Jews  appeared  against 


CHAPTER  XX\'.  347 

and  the  chief  of  the  Jews  appeared  before- him  a4.ainst  Paul,  aiid 

3  besought  him.  Begging  favour  against  him,  that  he  would  send  for 

4  liira  to  Jerusalem,  lying  in  wait  to  kill  him  by  the  way.  But  Festua 
answered,  That  Paul  was  kept  at  Cesarea,  and  that  he  himself 

5  would  depart  thither  shortly.  Therefore  let  those  of  you,  said  he, 
who  are  able,  go  down  with  me  and  accuse  the  man,  if  there  be 

6  any  wickedness  in  him.  And  having  tarried  among  them  not  more 
than  eight  or  ten  days,  he  went  down  to  Cesarea ;  and  the  next 
day,    sitting   on   the   judginent  seat,   he    commanded   Paul   to  be 

7  brought.  And  when  he  was  come,  the  Jews  who  had  come  down 
from  Jerusalem  stood  round  about  him,  bringing  many  and  heavy 

8  accusations  against  Paul,  which  they  were  not  able  to  prove  :  While 
he  answered  for  himself.  Neither  against  the  law  of  the  Jews,  nor 

9  against  the  temple,  nor  against  Cesar,  have  I  offended  at  all.  But 
Festus,  desiring  to  gratify  the  Jews,  answered  Paul,  and  said,  Art 
thou  willing  to  go  up  to  Jerusalem,  and  there  be  judged  before  me 

iO  concerning  these  things?  Then  said  Paul,  I  am  standing  at  Ce- 
sar's judgment  seat,  where  I  ought  to  be  judged  :   I  have  done  no 

11  wrong  to  the  Jews,  as  thou  also  very  well  knowest.  For  if  indeed 
I  have  done  wrong,  and  have  committed  any  thing  worthy  of  death. 
I  refuse  not  to  die  ;  but  if  there  is  nothing  of  the  things  whereof 
these   accuse  me,  no  man  can  give  me  up  to  them.     I  appeal  to 

12  Cesar.  Then  Festus,  having  conferred  with  the  council,  answered 
Hast  thou  appealed  to  Cesar  ?    To  Cesar  shalt  thou  go. 

13  Aiid  after  certain  days.  King  Agrippa  and  Bernice  came  to  Ce- 

14  sarea,  to  salute  Festus.  And  when  they  had  been  there  many 
days,  Festus  declared  the  cause  of  Paul  to  the  king,  saying.  There 

Paul — In  so  long  a  time  their  rage  was  not  cooled.     So  much  louder  a  call  had 
Paul  to  the  Gentiles. 

4.  But  Festus  answered — So  Festus's  care  to  preserve  the  imperial  privileges 
vras  the  means  of  preserving  Paul's  life.  By  what  invisible  springs  does  Goc^ 
govern  the  world !    With  what  silence,  and  yet  with  what  wisdom  and  energy  I 

5.  Let  those  of  you  who  are  able — Who  are  best  able  to  undertake  the  journey, 
and  to  manage  the  cause.  If  there  be  any  wickedness  in  him — So  he  does  not 
pass  sentence  before  he  hears  the  cause. 

6.  Not  more  than  ten  days — A  short  space  for  a  new  governor  to  stay  at  such 
a  city  as  Jerusalem.  He  could  not  with  any  convenience  have  heard  and  decideo 
the  cause  of  Paul  within  that  time. 

7.  Bringing  many  accusations — When  many  accusations  are  heaped  together, 
frequently  not  one  of  them  is  true. 

8.  While  he  answered — To  a  general  charge  a  general  answer  was  sufficient. 

9.  Art  thou  willing  to  go  up  to  Jerusalem — Festus  could  have  ordered  this  with- 
out  asking  Paul.  But  God  secretly  overruled  the  whole,  that  he  might  have  an 
orcasion  of  appealing  to  Rome. 

10.  /  am  standing  at  Cesar''8  judgment  seat — For  all  the  courts  of  the  Roman 
governors  were  held  in  the  name  of  the  emperor,  and  by  commission  from  him. 
Vo  man  can  give  me  up — He  expresses  it  modestly:  the  meaning  is,  Thou  canst 
iijt  /  appeal  to  Cesar — Which  any  Roman  citizen  might  do  before  sentence 
was  passed. 

12.  The  council — It  was  customary  for  a  considerable  number  of  persons  of 
distinction  to  attend  the  Roman  governors.  These  constituted  a  kind  of  council, 
A^ith  whom  they  frequently  advised. 

13.  Agrippa — The  son  of  Herod  Agrippa,  chap,  xii,  1;  and  Bernice — His 
sister,  with  wliom  he  lived  in  a  scandalous  familiarity.  This  was  the  person 
ivnom  Titus  Vespasian  so  passionately  loved,  that  he  would  have  made  her  em- 
press,  had  not  tlie  clamours  of  the  Romans  prevented  it. 


348  THE  ACTS. 

15  is  a  certain  man  left  prisoner  by  Felix :  About  whom  when  1  was 
at  Jerusalem,  the  chief  priests  and  elders  of  the  Jews  appeared 

16  bfciore  me,  desiring  judgment  against  him-  To  whom  I  answered, 
It  IS  not  the  custom  of  the  Romans  to  give  up  any  man,  till  he  that 
is  accused  have  the  accusers  face  to  face,  and  liberty  to  make 

17  his  defence  touching  the  crime  laid  to  his  charge.  When  theie- 
fore  they  were  come  hither,  I  without  any  delay  sat  on  the  judg 
ment  seat  the  next  day,  and   commanded  the   man  to  be  brougF. 

18  forth.     Against  whom  when  the  accusers  stood  up,  they  broughS 

19  no  accusation  of  such  things  as  I  supposed ;  But  had  certain  ques- 
tions against  him,  relating  to  their  own  religious  worship,  and 
about  one  Jesus  that  was  dead,  whom  Paul  affirmed  to  be  alive 

20  And  as  I  doubted  of  such  manner  of  questions,  I  asked  if  he  would 
go  to  Jerusalem,  and  there   be  judged  concerning  these  matters. 

21  But  Paul  appealing  to  be  kept  for  the  hearing  of  Augustus,  I  oom- 

22  manded  him  to  be  kept  till  I  could  send  him  to  Cesar.  Then 
Agrippa  said  to  Festus,  I  would  also  hear  the  man  myself.  And 
he  said.  To-morrow  thou  shall  hear  him. 

23  And  on  the  morrow,  when  Agrippa  was  come  and  Bemice  with 
great  pomp,  and  were  entered  into  the  place  of  audience  with  the 
tribunes  and  principal  men  of  the  city,  at  the  command  of  Festus, 

24  Paul  v/as  brought  forth.  And  Festus  said.  King  Agrippa,  and  all 
ye  who  are  present  with  us,  ye  see  this  man,  about  whom  all  the 
multitude  of  the  Jews  have  pleaded  with  me,  both  at  Jerusalem  and 

25  here,  crying  out,  thai  he  ought  not  to  live  any  longer.  But  when  I 
found  that  he  had  committed  nothing  worthy  of  death,  and  he  had 

26  himself  appealed  to  the  emperor,  I  determined  to  send  him :  Of 
whom  I  have  nothing  certain  to  write  to  my  lord :  therefore  I  have 
brought  him  before  you,  and  especially  before  thee,  O  King  Agrippa, 

27  that  after  examination  taken,  I  may  have  somewhat  to  write.  For 
It  seemeth  to  me  unreasonable  to  send  a  prisoner,  and  not  to  signify 
also  the  crimes  alleged  against  him. 

XXVI.  Then  Agrippa  said  to  Paul,  It  is  permitted  thee  to  speak 
for  thyself.    And  Paul,  s'r°i.ching  forth  his  hand,  made  his  defence. 

15.  Desiring  judgment  against  him — As  upon  a  previous  conviction,  which  they 
falsely  pretended. 

16.  It  is  not  the  custom  of  the  Romans — How  excellent  a  rule,  to  condemn  no 
one  unheard  !  A  rule,  which  as  it  is  common  to  all  nations,  (courts  of  inquisition 
only  excepted,)  so  it  ought  to  direct  our  proceedings  in  all  affairs,  not  only  in 
public,  but  private  life. 

18.  Such  things  as  I  supposed — From  their  passion  and  vehemence. 

19.  But  had  certain  questions — How  coldly  does  he  mention  the  things  of  the 
last,  importance  !  And  about  one  Jesus — Thus  does  Festus  speak  of  Him,  to 
whom  every  knee  shall  bow  !  Whoin  Paul  affirmed  to  be  alive — And  was  this  a 
doubtful  question  7  But  why,  O  Festus,  didst  tiiou  doubt  concerning  it  ?  Only 
because  thou  didst  not  search  into  the  evidence  of  it.  Otherwise  that  evidence 
might  have  opened  to  thee,  till  it  had  grown  up  into  full  conviction  ;  and  thy 
illustrious  prisoner  hove  led  thee  into  the  glorious  liberty  of  the  children  of  God. 

23.  With  the  tribunes  and  principal  men  of  the  city — The  chief  officers,  both 
military  and  civil. 

XXVI.  And  Paul  stretching  forth  his  hand — Chained  as  it  was :  a  decent 
expression  of  his  own  earnestness,  and  proper  to  engage  the  attention  of  hi» 
hearers ;  answered  for  himself — Not  only  refuting  the  accusations  of  the  Jews, 
but  enlarging  upon  the  faith  of  the  Gospel. 


(CHAPTER  XX\I  349 

Z  I  think  myself  happy,  King  Agrippa,  that  I  am  cLis  day  to  make  my 
defence  before  thee,  concerning  all  those  things  whereof  I  am  ac- 

3  cused  by  the  Jews,  Who  art  accurately  acquainted  with  all  the 
customs  and  questions  which  are  among  the  Jews  :  wherefore  I 
beseech  thee  lo  hear  me  patiently. 

4  The  manner  of  my  life  from  my  youth,  which  was  from  the  be- 
ginning among  my  t)wn  nation  at  Jerusalem,  all  the  Jews  know 

5  Who  know  me  froiu  the  first,  (if  they  would  testify,)  that  I  lived  a 
Pharisee,  after  the  isiriestst  sect  of  our  religion.  And  now  I  stand 
in  judgment  for  ihe  hope  of  the  promise  made  by  God  to  our 

7  fathers  :  To  which  our  twelve  tribes,  worshipping  continually  night 
and  day,  hope  to  attain  :   concerning  which  hope.  King  Agrippa,  I 

8  am  accused  by  the  Jews.   What !  Is  it  judged  by  you  an  incredible 

9  thing,  that  God  should  raise  the  dead  ?  1  indeed  thought  myself, 
that  I  ought  to  do  many  things  contrary  to  the  name  of  Jesus  of 

10  Nazareth  :  Which  also  I  did  in  Jerusalem  ;  and  having  received 
authority  from  the  chief  priests,  I  shut  up  many  of  the  saints  in 
prisons,  and  when  they  were  killed,  I  gave  my  vote  against  them. 

1 1  And  frequently  punishing  them  in  all  the  synagogues,  I  compelled 
them  to  blaspheme  ;  and  being  exceedingly  mad  against  them,  I 

2.  King  Agrippa — There  is  a  peculiar  force  in  thus  addressing  a  person  by 
name.     Agrippa  felt  this. 

3.  Who  art  accurately  acquainted — Which  Festus  was  not ;  toith  the  customs — 
In  practical  matters  ;  and  questions — In  speculative.  This  word  Festus  had  used 
in  the  absence  of  Paul,  chap,  xxv,  19,  who,  by  the  Divine  leading,  repeats  and 
explains  it.  Agrippa  had  had  peculiar  advantages  for  an  accurate  knowledge 
of  the  Jewish  customs  and  questions,  from  his  education  under  his  father  Herod, 
and  his  long  abode  at  Jerusalem. 

Nothing  can  be  imagined  more  suitable  or  more  graceful,  than  this  whole  di& 
course  of  Paul  before  Agrippa;  in  which  the  seriousness  of  the  Cliristian,  the 
boldness  of  the  apostle,  and  the  politeness  of  the  gentleman  and  the  jcholar,  ap. 
pear  in  a  most  beautiful  contrast,  or  rather  a  most  happy  union. 

4.  From  my  youth,  which  was  from  the  beginning — That  is,  which  was  from 
the  beginning  of  my  youth. 

5.  If  they  would  testify — But  they  would  not,  for  they  well  knew  what  weight 
his  former  life  must  add  to  his  present  testimony. 

6.  And  now- -This  and  the  two  following  verses  are  m  a  kind  of  parenthesis, 
and  show  that  what  the  Pharisees  rightly  taught  concerning  the  resurrection, 
Paul  likewise  asserted  at  this  day.  The  ninth  verse  is  connected  with  tlie  fifth. 
For  Pharisaism  impelled  him  to  persecute.  I  stand  in  judgment  for  the  hope  of 
the  promise — Of  the  resurrection.  So  it  was  in  effect.  For  unless  Christ  had 
risen,  there  could  have  been  no  resurrection  of  the  dead.  And  it  was  chiefly  for 
testifying  the  resurrection  of  Christ,  that  the  Jews  still  persecuted  him. 

7.  Om  twelve  tribes^FoT  a  great  part  of  the  ten  tribes  also  had  at  various  times 
returned  from  the  east  to  their  own  country,  James  i,  1 ;  1  Pet.  i,  1.  Worshipping 
continually  night  and  day — That  is,  this  is  what  they  aim  at  in  all  their  public 
and  private  worship. 

8.  Is  it  judged  by  you  an  incredible  thing — It  was  by  Festus,  chap,  xxv,  19,  to 
ffhom  Paul  answers  as  if  he  had  heard  him  discourse. 

9.  /  hmght — When  I  was  a  Pharisee  :  that  I  ought  to  do  many  things — Which 
ae  now  e  lumerates. 

10.  I  shut  up  many  of  the  saints — Men  not  only  innocent,  but  good,  just  holy. 
I  gave  my  vote  against  them — That  is,  I  joined  with  those  who  condemned  them. 
Perhaps  the  chief  priests  did  also  give  him  power  to  vote  on  these  occasions. 

11.  I  compelled  them — That  is,  some  of  them;  to  blaspheme — This  is  the  most 
dreadful  of  all!  Repent,  ye  enemies  of  the  Gospel.  If  Spira,  who  was  compel, 
led,  suffered  so  terribly,  what  will  become  of  those  who  compel,  like  Saul,  but  do 
aot  repent  like  hirn. 

23 


350  THE  ACTS 

-2  persecuted  them  even  to  foreign  cities.  *  Whereupon  as  i  waa 
going  to  Damascus,  with  authority  and  commission  from  the  chief 

13  priests,  At  mid  day,  O  king,  I  saw  in  the  way  a  light  from  hea 
ven,  above  the  brightness  of  the  sun  shming  round  me  and  them 

14  that  journeyed  with  me.  And  when  we  were  all  fallen  down  to 
the  earth,  1  heard  a  voice  saying  to  me  in  the  Hebrew  tongue 
Saul,  Saul,  why  persecutest  thou  me  ?     It  is  hard  for  thee  to  kick 

13  against  the  goads.     And  I  said.  Who  art  thou.  Lord?    And  he  slid 

1  6  I  am  Jesus  whom  thou  persecutest.     But  rise  and  stand  upon  thy 

feet ;  for  I  have  appeared  to  thee  for  this  purpose,  to  ordain  thee 

a  minister  and  a  witness,  both  of  the  things  which  thou  hast  seen, 

17  and  of  those  in  which  I  will  appear  to  thee.  Delivering  thee  from 

18  the  people,  and  the  Gentiles,  to  whom  I  now  send  thee.  To  open 
their  eyes,  that  they  may  turn  from  darkness  to  light,  and  from  the 
power  of  Satan  to  God  ;  that  they  may  receive  through  faith  which 
is  in  me,  forgiveness  of  sins,  and  an  inheritance  among  them  that 

19  are  sanctified.     From  that  time,  0  King  Agrippa,  I  was  not  disobe- 

20  dient  to  the  heavenly  vision.  But  first  to  them  at  Damascus  and  a 
Jerusalem,  and  through  all  the  country  of  Judea,  and  then  to  the 
Gentiles,  I  declared,  that  they  should  repent  and  turn  to  God, 

21  doing  works  worthy  of  repentance.  For  these  things  the  Jews 
seizing  me  in  the  temple,  attempted  to  kill  me  with  their  own  hands. 

22  But  having  obtained  help  from  God,  I  continue  till  this  day,  testify- 
ing both  to  small  and  great,  saying  nothing  but  what  both  the  pro- 

23  phets  and  Moses  have  declared  should  be,  That  Christ  having 
suffered,  and  being  the  first  who  rose  from  the  dead,  should  show 

13.  O  King — Most  seasonably,  in  the  height  of  the  narration,  does  he  thus  fix 
the  king's  attention.    Above  the  brightness  of  the  sun — And  no  marvel.    For  what 

15  the  brightness  of  this  created  sun,  to  the  Sun  of  righteousness,  the  brightness 
of  the  Father's  glory? 

14.  In  the  Hebrew  tongue — St.  Paul  was  not  now  speaking  in  Hebrew  :  when 
he  was,  chap,  xxiii,  7,  he  did  not  add,  In  the  Hebrew  tongue.  Christ  used  this 
tongue  both  on  earth  and  from  heaven. 

17.  Delivering  thee  from  the  people — The  Jews  and  the  Gentiles,  to  whom,  both 
Jews  and  Gentiles,  /  now  send  thee — Paul  gives  them  to  know,  that  the  liberiy 
he  enjoys  even  in  bonds,  was  promised  to  him,  as  well  as  his  preaching  to  the 
Gentiles.  /,  denotes  the  authority  of  the  sender.  Now,  the  time  whence  his 
mission  was  dated.  For  his  apostleship,  as  well  as  his  conversion,  commenced 
at  this  moment. 

18.  To  open — He  opens  them,  who  sends  Paul ;  and  he  does  it  by  Paul  who  is 
sent ;  their  eyes — Both  of  the  Jews  and  Gentiles  :  that  they  may  turn — Thro'igb 
the  power  of  tlie  Almighty,  from  the  spiritual  darkness  wherein  they  were  in- 
volved,  to  the  light  of  Divine  knowledge  and  holiness,  and  from  the  powei  of 
Satan,  who  now  holds  them  in  sin,  guilt,  and  misery,  to  the  lovfi  and  happy  ser. 
vice  of  God  :  that  they  may  receive  through  faith — (He  seems  to  place  the  same 
blessings  in  a  fuller  light,)  pardon,  holiness,  and  glory. 

19.  From  that  time — Having  received  power  to  obey,  /  was  not  disobedient — 
I  did  obey,  I  used  that  power,  Gal.  i,  16.  So  that  even  this  grace  whereby  St 
Paul  was  influenced,  was  not  irresistible. 

20.  /  declared — From  that  hour  to  this,  both  to  Jew  and  Gentile,  that  they 
should  repent — This  repentance,  we  may  observe,  is  previous  both  to  inward  and 
outward  holiness. 

21.  For  these  things — The  apostle  now  applies  all  that  he  had  said. 

22.  Having  obtained  help  from  God — When  all  other  help  failed,  God  sent  the 
Romans  from  the  castle,  and  so  fulfilled  the  promise  he  had  made,  ver.  17. 

*  Acts  IX.  2 


CHAPTER  XXVII.  351 

24  light  to  the  people  and  to  the  Gentiles.  And  as  ne  was  tl  us  tnaking 
his  defence,  Festus  said  with  a  loud  voice,  Paul,  thou  art  beside 

25  thyself,  much  learning  doth  make  thee  mad.  But  he  said,  I  am  not 
mad,  most  excellent  Festus,  but  utter  the  words  of  truth  and  sobrie- 

25  ty.  For  the  king  knoweth  of  these  things  ;  to  whom  also  I  speak 
with  freedom  ;  for  I  am  persuaded  none  of  these  things  are  hidden 

27  from  him,  for  this  was  not  done  in  a  corner.     King  Agrippa,  b'^ 

26  lievest  thou  the  prophets  ?  I  know  that  thou  believest.  Th(  a 
Agrippa  said  unto  Paul,  Almost  thou  persuadest  me  to  be  a  Chris- 

2 J  tian.  And  Paul  said,  I  would  to  God,  that  not  only  thou,  but  like- 
wise all  that  hear  me,  were  this  day  both  almost  and  altogether 
such  as  I  am,  except  these  bonds. 

30  And  as  he  said  this,  the  king  rose  up,  and  the  governor,  and  Ber- 

31  nice,  and  they  that  sat  with  them.  And  as  they  were  going  away, 
they  spake  one  to  another,  saying.  This  man  doth  nothing  worthy 

32  of  death,  or  of  bonds.  And  Agrippa  said  unto  Festus,  This  man 
might  have  been  set  at  liberty  if  he  had  not  appealed  unto  Cesar. 

XXVII.     And  when  it  was  determined  to  sail  into  Italy,  they  deliver- 

24.  Festus  said,  Paul,  thou  art  beside  thyself — To  talk  of  men's  rising  from  the 
dead  !  And  of  a  Jew's  enlightening  not  only  his  own  nation,  but  the  polite  and 
learned  Greeks  and  Romans !  Nay,  Festus,  it  is  thou  that  art  beside  thyself. 
That  strikest  quite  wide  of  the  mark.  And  no  wonder:  he  saw  that  nature  did 
not  act  in  Paul ;  but  the  grace  that  acted  in  him  he  did  not  see.  And  therefore  he 
took  all  this  ardour  which  animated  the  apostle  for  a  mere  start  of  learned  phrensy. 

25.  I  am  not  mad,  most  excelh'nt  Festus — The  style  properly  belonging  to  a  Ro- 
man propretor.  How  inexpressibly  beautiful  is  this  reply  !  How  strong!  yet  how 
decent  and  respectful !  Madmen  seldom  call  men  by  their  names,  and  titles  of 
honour.  Thus  also  St.  Paul  refutes  the  charge.  But  utter  the  words  of  truth 
(confirmed  in  the  next  verse)  and  sobriety — The  very  reverse  of  madness.  And 
both  these  remain,  even  when  the  men  of  God  act  with  the  utmost  vehemence. 

26.  For  the  king  knoweth  of  these  things — St.  Paul  having  refuted  Festus,  pur- 
sues his  purpose,  returning  naturally,  and  as  it  were,  step  by  step,  from  Festus 
to  Agrippa.  To  whom  I  speak  with  freedom — This  freedom  was  probably  one 
circumstance  which  Festus  accounted  madness. 

27.  King  Agrippa,  believest  thou  the  prophets  ? — He  that  believes  these,  believes 
Paul,  yea,  and  Christ.  The  apostle  now  comes  close  to  his  heart.  What  did 
Agrippa  feel  when  he  heard  this  ?  /  know  that  thou  believest .' — Here  Paul  lays 
so  fast  hold  on  the  king  that  he  can  scarce  make  any  resistance. 

28.  Then  Agrippa  said  unto  Paul,  Almost  thou  persuadest  me  to  be  a  Chris- 
tian!— See  here,  Festus  altogether  a  heathen,  Paul  alogether  a  Christian,  Agrippa 
halting  between  both.  Poor  Agrippa!  But  almost  persuaded  !  So  near  the  mark, 
and  yet  fall  short  I  Another  step,  and  thou  art  within  the  vail.  Reader,  stc: 
not  with  Agrippa ;  but  go  on  with  Paul. 

29.  /  would  to  God — Agrippa  had  spoke  of  being  a  Christian,  as  a  thing  wholij 
ill  his  own  power.  Paul  gently  corrects  this  mistake;  intimating,  it  is  the  gift 
and  the  work  of  God ;  that  all  that  hear  me — It  was  modesty  in  St.  Paul,  not  to 
apply  directly  to  them  all ;  yet  he  looks  upon  them  and  observes  them ;  weri: 
tuch  as  I  am — Christians  indeed  ;  full  of  righteousness,  peace,  and  joy  in  the 
Holy  Gldst.  He  speaks  from  a  full  sense  of  his  own  happiness,  and  an  over- 
flcwicg  iove  to  all. 

30.  And  as  he  said  this,  the  king  rose  up — An  unspeakably  precious  moment  to 
Agrippa.     Whether  he  duly  improved  it  or  no,  we  shall  see  in  that  day. 

31.  This  man  doth  nothing  worthy  of  death  or  oj  bonds — They  speak  of  his 
whole  life,  not  of  one  action  only.  And  could  ye  learn  nothing  more  than  this 
from  that  discourse  ?  A  favourable  judgment  of  such  a  preacher,  is  not  all  that 
God  requires. 

XXVII.  1.  As  soon  as  it  was  determined  to  sail — As  being  a  shorter  and  lest 
=!xpensive  passage  to  Rome. 


352  THE   ACTS 

ed  Paul,  and  curtain  other  prisoners,  to  a  centurion  named  Julius 

2  of  the  Augustan  cohort.  And  going  aboard  a  ship  of  Adramyt- 
tium,  that  was  to  sail  by  the  coasts  of  Asia,  we  set  sail,  Aristarchus, 
a  Macedonian  of  Thessalonica,  being  with  us.     And  the  next  day 

3  we  reached   Sidon.     And  Julius  treating  Paul  courteously,  pe?- 

4  mitted  him  to  go  to  his  friends  to  take  refreshment.  And  ?ettii  g 
sail  from  thence,  we  sailed  under  Cyprus,  because  the  winds  wei»» 

5  contrary.     And  having  sailed  through  the  sea  of  Cilicia,  and  Pam 

6  phylia,  we  came  to  Myra,  a  city  of  Lycia.  And  the  centurion  find- 
ing a  ship  of  Alexandria  there,  bound  for  Italy,  put  us  on  board  of  it 

7  And  when  we  had  sailed  slowly  many  days,  and  were  scarce  come 
over  against  Cnidus,  the  wind  not   suffering  us,  we  sailed  under 

8  Crete,  over  against  Salmone.  And  passing  it  with  difficulty,  we 
came  to  a  certain  place  called   the  Fair  Havens,  near  which  was 

9  the  city  Lasea.  And  as  much  time  was  spent,  and  sailing  was  now 
dangerops,  because  the  fast  was  already  past,  Paul  exhorted  them, 

10  Saying  to  them.  Sirs,  I  perceive  that  this  voyage  will  be  with  in- 
jury and  much  damage,  not  only  to  the  lading  and  the  ship,  but  also 

i  1  to  our  lives.  But  the  centurion  regarded  the  master  and  the  owner 
of  the  vessel  more  than  the  things  which  were  spoken  by  Paul 

12  And  as  the  haven  was  not  convenient  to  winter  in,  the  greater  part 
advised  to  set  sail  from  thence  also,  if  by  any  means  they  might 
reach  Phenice,  to  winter  there,  which  is  a  haven  of  Crete  looking 
to  the  southwest  and  northwest. 

1 3  And  as  the  south  wind  blew  gently,  supposing  they  had  obtained 
their  purpose,  they  weighed  anchor,  and  sailed  on  close  by  Crete. 

14  But  not  long  after  there  arose  against  it  a  tempestuous  wind  named 

15  Euroclydon.     And  the  ship  being  caught,  and  not  able  to  bear  up 

16  against  the   wind,  we  let  her  drive.     And  running  under  a  certain 

2.  Adramyttium — was  a  sea  port  of  Mysia.  Aristarclius  and  Luke  went  with 
Paul  by  choice,  not  being  ashamed  of  his  bonds. 

3.  Julius  treating  Paul  courteously — Perhaps  he  had  heard  him  make  his 
defence. 

4.  We  sailed  under  Cyprus — Leaving  it  on  the  left  hand. 

7.  Cnidus — was  a  cape  and  city  of  Caria. 

8.  The  Fair  Havens  still  retain  the  name.  But  the  city  of  Lasea  is  now  ut- 
terly  lost,  togetlier  with  many  more  of  the  hundred  cities  for  which  Creiw  was 
once  so  renowned. 

9.  The  fast,  or  day  of  atonement,  was  kept  on  the  tenth  of  Tisri,  that  is,  the 
35th  of  September.  This  was  to  them  an  ill  time  of  sailing;  not  only  because 
winter  wag  approaching,  but  also  because  of  the  sudden  storms,  which  are  still 
common  in  the  Mediterranean  at  that  time  of  the  year.  Paul  exhorted  them — 
Not  to  leave  Crete.  Even  in  external  things,  faith  exerts  itself  with  the  greatest 
I)rese  'ce  of  mind,  and  readiness  of  advice. 

10.  Sayi.7ig  to  them — To  the  centurion  and  other  officers. 

11.  The  centurion  regarded  the  master — And  indeed  it  is  a  general  rule,  believe 
in  artificer  in  his  own  art.  Yet  when  there  is  the  greatest  need,  a  real  Christiao 
will  oflen  advise  even  better  than  him. 

12.  Which  is  a  haven — Having  a  double  opening,  one  to  the  southwest,  the 
other  to  the  northwest. 

14.  Thre  arose  against  it — The  south  wind ;  a  tempestuous  wind,  called  in 
those  parts  Euroclydon.  This  was  a  kind  of  hurricane,  not  carrying  them  any 
one  way,  but  tossing  them  backward  and  forward.  These  furious  winds  are  now 
called  levanters,  and  blow  in  ail  directions  from  the  northeast  to  tlie  southeast. 

16.  We  were  hardly  abie  to  get  masters  of  the  boat — To  prevent  its  being 
staved 


CHAPTER  XX  VU.  353 

island  called  Clauda,  we  were  hardly  3ble  to  get  master  of  the 

7  boat :   Which   having  taken  up,  they  used  helps,  undergirding  the 

ship,  and  fearing  lest  they  should   fall  into  the  quicksands,  they 

18  struck  sail,  and  so  were  driven.     And  as  we  were  in  an  exceeding 
great  storm,  the  next  day  they  lightened  the  ship.     And  the  third 

19  day  we  cast  out  with  our  own  hands  tiie  tackling  of  the  ship.     And 
10  as  neither  sun  nor  stars   appeared  for  many  days,   and  no  small 

tempest  lay  on  us,  all  hope  of  our  being  saved  was  now  taken 
away. 
i]       But  after  long  abstinence,  Paul  standing  in  the  midst  of  them, 
said.  Sirs,  ye  should  have  hearkened  to  me,  and  not  have  loosed 

22  from  Crete,  and  so  have  avoided  this  injury  and  loss.     Yet  now  I 
exhort  you  to  be  of  good  courage  ;  for  there  shall  be  no  loss  of 

23  any  life  among  you,  but  of  the  ship  only.     For  there  stood  by  me 
this  night  an  angel  of  the  God  whose  I  am,  and   whom  I   serve, 

24  Saying,  Fear  not,  Paul ;  thou  must  be  presented  before  Cesar  :  and 

25  lo,  God  hath  given  thee  all  them  that  sail  with  thee.     Wherefore, 
sirs,  take  courage  :    for  I  trust  in  God,  that  it  shall  be  even  as  it 

26  hath  been  spoken  to  me.     But  we  must  be  cast  on  a  certain  island 

27  And  when  the  fourteenth  night  was  come,  as  we  were  driven  up 
and  down  in  the  Adriatic  sea,  about  midnight  the  sailors  suspected 

28  that  they  drew  nigh  some  land.     And  sounding,  they  found  twenty 
fathoms ;  and  having  gone  a  little  farther,  sounding  again,  they 

29  found  fifteen  fathoms.     And  fearing  lest  we  should  fall  upon  rough 
places,  they  cast  four  anchors  out  of  the  stern,  and  wished  for  the 

30  day.     But  when  the  sailors  were  attempting  to  flee  out  of  the  ship, 
and  had  let  down  the  boat  into  the  sea,  under  pretence  that  they 

31  were  going  to  carry  out  anchors  out  of  the  foreship,  Paul  said  to 

18.  They  lightened  the  ship — Casting  the  heavy  goods  into  the  sea. 

19.  We  cast  out  the  tackling  of  the  ship — Cutting  away  even  those  masts  that 
were  not  absolutely  necessary. 

90.  Neither  sun  nor  stars  appeared  for  mouy  days — Which  they  could  the  less 
s]/are,  before  the  compass  was  found  oui. 
21.  This  loss — Which  is  before  your  eyes. 

23.  The  God  ivhose  I  am,  and  whom  I  serve — How  short  a  compendium  ol 
religion  !  Yet  how  full !  Comprehending  both  faith,  hope,  and  love. 

24.  God  hath  given — Paul  had  prayed  for  them.  And  God  gave  him  their 
lives;  perhaps  their  souls  also.  And  the  centurion,  subserving  the  providence 
of  God,  gave  to  Paul  the  lives  of  the  prisoners.  How  wonderfully  does  his  pro- 
vidence reign  in  the  most  contingent  things  1  And  rather  will  many  bad  men 
be  preserved  with  a  few  good,  (so  it  frequently  happens,)  than  one  good  man 
perish  with  many  bad.  So  it  was  in  this  ship  :  so  it  is  in  the  world.  Thee — Al 
such  a  time  as  this,  there  was  not  the  same  clanger,  which  might  otherwise  have 
bpen,  of  St.  Paul's  seeming  to  speak  out  of  vanity,  what  he  really  spoke  out  of 
necessity.  All  the  souls — Not  only  all  the  prisoners,  as  Julius  afterward  did, 
rar  43;  ask  for  souls,  they  shall  be  given  thee:  yea,  more  than  thou  hopest 
for,  that  sail  with  thee — So  that  Paul,  in  the  sight  of  God,  was  the  matter  and 
pilot  of  the  ship. 

27.  The  fourteenth  night — Since  they  left  Crete,  ver.  18,  19.  In  the  Adriatic 
sea — So  the  ancients  called  all  that  part  of  the  Mediterranean,  which  lay  south 
of  Italy. 

30.  The  sailors  were  attempting  to  flee  out  of  the  ship — Supposing  the  boat 
would  go  more  safely  over  the  shallows. 

3  .  Vnless  these  mariners  abide  in  the  ship — Without  them  ye  know  not  how 
to  manage  her,  ye  cannot  be  saved — H«  does  not  say  we.     That  they  -vould  not 


354  THE  ACTS. 

the  centurion  and  the  soldiers,  Unless  these  abide  in  the  ship,  ye 

32  cannot  be  saved.     Then  the  soldiers  cut  off  the  ropes  of  the  boat, 

33  and  let  it  fall  off.  And  while  the  day  was  coming  on,  Paul  exhorted 
them  all  to  take  food,  saying.  This  day  is  the  fourteenth  that  ye 

34  have  tarried  and  continued  fasting,  having  taken  nothing.  There- 
fore I  exnort  you  to  take  food :    for  this  is  for  your  preservatior  ; 

35  for  there  shall  not  a  hair  fall  from  the  head  of  any  of  yoa  Anc 
having  spoken  thus,  he  took  bread,  and  gave  thanks  to  God  before 

36  them  all  •   and  having  broken  it,  he  began  to  eat.     Then  were  they 

37  all  encouraged,  and  they  also  took  meat      And  we  were  in  the  ship, 

38  in  all  two  hundred  and  seventy-six  souls.  And  when  they  were 
satisfied  with  food,  they  lightened  the  ship,  casting  out  the  wheat 

39  into  the  sea.  And  when  it  was  day,  they  did  not  know  the  land  : 
but  they  observed  a  certain  creek  having  a  shore,  into  which  they 

40  were  minded  if  possible  to  thrust  the  ship :  And  having  taken  up 
the  anchors,  they  committed  it  to  the  sea,  at  the  same  time  loosing 
the  rudder  bands,  and  hoisting  up  the  stay  sail  to  the  wind,  they 

41  made  for  the  shore.  But  falling  into  a  place  where  two  seas  met, 
they  ran  the  ship  aground  ;  and  the  fore  part  sticking  fast,  remained 
immovable,  but  the  hinder  part  was  broken  by  the  force  of  the 

42  waves.     And  the  counsel  of  the  soldiers  was  to  kill  the  prisoners, 

43  lest  any  one  should  swim  away  and  escape.  But  the  centurion, 
being  desirous  to  save  Paul,  hindered  them  from  their  purpose,  and 
commanded  those  that  could  swim,  throwing  themselves  into  the 

44  sea,  first  to  get  away  to  land.     And  the  rest,  some  on  boards,  and 

have  regarded.     The  soldiers  were  not  careful  for  the  lives  of  the  prisoners  :  nor 
was  Paul  careful  for  his  own. 

We  may  learn  hence,  to  use  the  most  proper  means  for  security  and  success, 
even  while  we  depend  on  Divine  Providence,  and  wait  for  the  accomplishment 
of  God's  own  promise.  He  never  designed  any  promise  should  encourage  ra- 
tional  creatures  to  act  in  an  irrational  manner ;  or  to  remain  inactive,  when  he 
has  given  them  natural  capacities  of  doing  something,  at  least,  for  their  own 
henefit.  To  expect  the  accomplishment  of  any  promise,  without  exerting  these, 
18  at  best  vain  and  dangerous  presumption,  if  all  pretence  of  relying  upon  it  be 
ncit  profane  hypocrisy. 

33.  Ye  continue  fasting,  having  taken  nothing — No  regular  meal ,  through  a 
deep  sense  of  their  extreme  danger.  Let  us  not  wonder  then,  if  men  who  have 
a  deep  sense  of  tlieir  extreme  danger  of  everlasting  death,  for  a  time  forget  even 
to  eat  their  bread,  or  to  attend  to  their  worldly  affairs.  Much  less  let  us  censure 
tliat  as  madness,  which  may  be  the  beginning  of  true  wisdom. 

34.  This  is  for  your  preservation — That  ye  may  be  the  better- able  to  swim  to 
shore. 

36.   Then  they  were  all  encouraged — By  his  example,  as  well  as  words. 

38.  Casting  out  the  wheat — So  firmly  did  they  now  depend  on  what  St,  Paul 
had  said. 

39.  They  did  not  know  the  land — Which  they  saw  near  them  :  having  a  level 
thore. 

40.  Loosing  the  rudder  bands — Their  ships  had  frequently  two  rudders,  one  on 
ea^h  side.  These  were  fastened  while  they  let  the  ship  drive ;  but  were  now 
loosened,  waen  they  had  need  of  them  to  steer  her  into  the  creek. 

41.  A  place  where  two  seas  met — Probably  by  reason  of  a  sand  bank  running 
parallel  with  the  shore. 

42.  The  counsel— Cruel,  unjust,  ungrateful. 

44.  They  all  escaped  safe  to  land — And  some  of  them  doubtless  received  tha 
apostle  as  a  teacher  sent  from  God.  These  would  find  their  deliverance  fiom 
'he  fiiry  of  the  sea,  but  an  earnest  of  an  infinitely  greater  deliverance,  and  ar« 


CHAPTER  XXVIII.  355 

some  on  broken  pieces  of  the  ship ;    and  so  it  came  to  pasR,  that 
they  all  escaped  safe  to  land. 
CXVIII.    And   being  escaped,  we  then  knew,  that  the  island  was 

2  called  Melita.  And  the  barbarians  showed  us  uncommon  kind- 
ness ;  for  having  kindled  a  fire,  they  brought  us  all  to  it,  because 

3  of  the  present  rain,  and  because  of  the  cold.  Now  as  Paul  was 
gathering  a  bundle  of  sticks,  and  laying  them  on  the  fire,  a  viper 

4  coming  from  the  heat  fastened  upon  his  hand.  And  when  the  bar- 
barians saw  the  venomous  animal  hanging  on  his  hand,  they  said 
one  to  another,  Doubtless  this  man  is  a  murderer,  whom,  though 

5  he  hath  escaped  the  sea,  vengeance  hath  not  suffered  to  live.  But 
having  shaken  off  the  venomous  animal  into  the  fire,  he  suffered  no 

6  harm.  However,  they  expected  that  he  would  have  swollen,  or 
suddenly  fallen  down  dead  :  but  after  having  waited  a  considerable 
time,  seeing  no  mischief  befall  him,  they  changed  their  minds,  and 
said  he  was  a  god. 

7  And  near  that  place  was  the  estate  of  a  chief  man  of  the  island, 
named   Publius,  who  receiving  us  into  his  house,   entertained  us 

8  courteously  three  days.  Now  the  father  of  Publius  lay  sick  of  a 
fever  and  bloody  flux ;  to  whom  Paul  went  in,  and  having  prayed 

9  laid  his  hands  on  him  and  healed  him.  And  when  this  was  done, 
the  rest  also  in  the  island,  who  had  disorders,  came  and  were  healed, 

long  ere  this  lodged  with  him  in  a  more  peaceful  harbour  than  Malta,  or  than 
the  earth  could  afford. 

XXVIII.  1.  Melita  or  Malta,  is  about  twelve  miles  broad,  twenty  long,  and 
(ixty  distant  from  Sicily  to  the  south.  It  yields  abundance  of  honey,  (whence 
its  name  was  taken,)  with  much  cotton,  and  is  very  fruitful,  though  it  has  only 
three  feet  depth  of  earth  above  the  solid  rock.  The  Emperor  Charles  the  Fifth 
gave  it,  in  1530,  to  the  knights  of  Rhodes,  driven  out  of  Rhodes  by  the  Turks. 
They  are  a  thousand  in  number,  of  whom  five  hundred  always  reside  on  the  island. 

2.  And  the  barbarians — So  the  Romans  and  Greeks  termed  all  nations  but  their 
own.  But  surely  the  generosity  shown  by  these  uncultivated  inhabitants  of 
Malta,  was  far  more  valuable  than  all  the  varnish  which  the  politest  education 
could  give,  where  it  taught  not  humanity  and  compassion. 

4.  And  when  the  barbarians  saw — they  said — Seeing  also  his  chains,  Doubtless 
this  man  is  a  murderer — Such  rarely  go  unpunished  even  in  this  life  ;  whom  ven. 
geance  hath  not  suffered  to  live — They  look  upon  him  as  a  dead  man  already. 

It  is  with  pleasure  that  we  trace  among  these  barbarians  the  force  of  conscience, 
and  the  belief  of  a  particular  providence  :  which  some  people  of  more  learning 
have  stupidly  thought  it  philosophy  to  despise.  But  they  erred  in  imagining, 
that  calamities  must  always  be  interpreted  as  judgments.  Let  us  guard  against 
this,  lest,  like  them,  we  condemn  not  only  the  innocent,  but  the  excellent  of  the 
earth. 

5.  Having  shaken  off  the  venomous  animal,  he  suffered  no  harm — The  words  of 
an  eminent  modern  historian  are,  "  No  venomous  kind  of  serpent  now  breeds  in 
Malta,  neither  hurts  if  it  be  brought  thither  from  another  place.  Children  are 
(een  there  handling  and  playing  even  with  scorpions ;  I  have  seen  one  eating 
'Jijm."  If  this  be  so,  it  seems  to  be  fixed  by  the  wisdom  of  God,  as  an  eternal 
memorial  of  what  he  once  wrought  there. 

6.  They  changed  their  minds,  and  said  he  was  a  god — Such  is  the  stability  of 
human  reason  !  A  little  before  he  was  a  murderer  ;  and  presently  he  is  a  god  : 
(just  as  the  people  of  Lystra;  one  hour  sacrificing,  and  the  next  stoning:)  nay. 
but  thire  is  a  medium  He  is  neither  a  murderer  nor  a  god,  but  a  man  of  God. 
But  natural  men  never  run  into  greater  mistakes,  than  in  judging  of  the  childron 
of  God: 

7.  The  chief  man  of  the  island — In  wealth  if  not  in  power  also.  Three  days — 
The  first  three  days  of  our  stay  on  the  island. 


356  THE   A.CTS. 

10  Who  likewise  honoured  us  with  n.any  honours,  and  when  we  de 
parted,  put  on  board  such  things  as  were  necessary. 

1 1  And  after  three  months  we  sailed  in  a  ship  of  Alexandria,  which 
had  wintered  in  the  island,  whose  sign  was  Castor  and  Pollux. 

12  And  arriving  at  Syracuse,  we  tarried  there  three  days,  Whence 

13  coasting  round,  we  came  to  Rhegium,  and  the  south  wind  rismf 

14  after  one  day,  we  came  the  next  to  Puteoli  •  Where  finding  bre 
thren,  we  were  entreated  to  tarry  with  them  seven  days,  and  so  vc? 

15  went  toward  Rome.  And  the  brethren  having  heard  of  us,  can.e 
out  thence  to  meet  us,  some  as  far  as  Appii-Forum,  and  others  to 
the  Three  Taverns,  whom,  when  Paul  saw,  he  thanked  God  and 
took  courage. 

16  And  when  we  were  come  to  Rome,  the  centurion  delivered  the 
prisoners  to  the  captain  of  the  guard :  but  Paul  was  suffered  to 

17  dwell  by  himself,  with  the  soldier  that  kept  him.  And  after  three 
days  he  called  the  chief  of  the  Jews  together.  And  when  they 
were  come  together,  he  said  to  them.  Brethren,  though  I  have  done 
nothing  against  the  people,  or  the  customs  of  our  fathers,  yet  have 
I  been  delivered  a  prisoner  from  Jerusalem  into  the  hands  of  the 

18  Romans  :   Who  having  examined  me,  were  willing  to  have  released 

19  me,  because  there  was  no  cause  of  death  in  me.  But  when  the  Jews 
opposed  It,  I  was  constrained  to  appeal  to  Cesar ;  not  that  I  had  any 

20  thing  to  accuse  my  nation  of.  For  this  cause  therefore  have  I 
entreated  to  see  and  speak  with  you :   for  it  is  on  account  of  the 

21  hope  of  Israel,  that  I  am  bound  with  this  chain.  And  they  said  to 
him.  We  have  neither  received  letters  from  Judea  concerning  thee, 
nor  hath  any  of  the  brethren  coming  hither,  related  or  spoken  any 

22  evil  of  thee.     But  we  desire  to  hear  of  thee  what  thou  thinkest ; 


11.  Whose  sign  was — It  was  the  custom  of  the  ancients  to  have  images  on 
the  head  of  their  ships,  from  which  they  took  thei"  names.  Castor  and  Pollux 
— Two  heathen  gods  who  were  thought  favourable  to  mariners. 

15.  The  brethren — That  is,  the  Christians,  came  out  thence  to  meet  us — It  is 
remarkable  that  there  is  no  certain  account  by  whom  Christianity  was  planted  at 
Rome.  Probably  some  inhabitants  of  that  city  were  at  Jerusalem  on  the  day  of 
pentecost.  Acts  ii,  10  ;  and  being  then  converted  themselves,  carried  the  Gospel 
thither  at  their  return.  Appii-Forum  was  a  town  fifty-one  miles  from  Rome  ; 
the  Three  Taverns  about  thirty.  He  took  courage — He  saw  Christ  was  at  Roma 
also,  and  now  forgot  all  the  troubles  of  his  journey. 

16.  With  the  soldier — To  whom  he  was  chained,  as  the  Roman  custom  was. 

17.  And  after  three  days — Given  to  rest  and  prayer,  Paul  called  the  chief  of 
the  Jews  together — He  always  sought  the  Jews  first ;  but  being  now  bound,  he 
could  not  so  conveniently  go  round  to  them.  Though  I  have  done  nothing — 
Seeing  him  chained,  they  might  have  suspected  he  had.  Therefore  he  first 
obviates  this  suspicion. 

19.  When  the  Jews  opposed  it — Ho  speaks  tenderly  of  them,  not  mentioning 
their  repeated  attempts  to  murder  him.  Not  that  I  had  any  thing  to  accuse  my 
nation  of — Not  that  I  had  any  design  to  accuse  others,  but  merely  to  defend 
myself. 

20.  The  hope  of  Israel — What  Israel  hopes  for,  namely,  the  Messiah  and  tht 
resurrection. 

21.  We  have  neither  received  letters  concerning  thee — There  must  have  been  a 
peculiar  providence  in  this,  nor  has  any  of  the  brethren — The  Jews,  related — Pro. 
fessedly,  in  a  set  discourse,  or  spoke — Occasionally,  in  conversation,  any  evil  of 
thee — How  must  the  bridle  then  have  been  in  their  mouth  ! 

22.  This  sect  we  know  is  every  where  spoken  against — This  is  no  proof  at  all 
of  a  bad  cause,  but  a  very  probable  mark  of  a  good  one. 


CHAPTER  XXVlll.  357 

for  concerning  this  sect,  we  know  that  it  is  every  where  spoken 
against. 
13       And  having  appointed  him  a  day,  many  came  to  him  at  his  lodg- 
ing, to  whom  he  expounded,  testifying  the  kingdom  of  God,  and 
persuading  them  concerning  Jesus,  both  from  the  law  of  Moses 
24  and  the  prophets,  from  morning  till  evening.     And  some  believed 
?r>  the  things  that  were  spoken,  and  some  believed  not.       And  no* 
agreeing  with  each  other,  they  brake  up  the  assembly,  after  Paui 
had  spoken  one  word,  Weil  spake  the  Holy  Ghost  by  the  Prophet 

26  Isaiah  to  your  fathers.  Saying,  *  Go  to  this  people  and  say.  Hear- 
ing ye  shall  hear,  and  shall  not  understand,  and  seeing  ye  shall  see, 

27  and  shall  not  perceive.  For  the  heart  of  this  people  is  waxed 
gross,  and  with  their  ears  they  hear  heavily,  and  their  eyes  have 
they  closed  ;  lest  they  should  see  with  their  eyes,  and  hear  with 
their  ears,  and  understand  with  their  hearts,  and  should  be  con- 

28  verted,  and  I  should  heal  them.  Be  it  known  therefore  unto  you, 
that  the  salvation  of  God  is  sent  to  the  Gentiles,  and  they  will 

29  hear.  And  when  he  had  said  these  things,  the  Jews  departed, 
having  great  debating  with  each  other. 

30  And  he  continued  two  whole  years  in  his  own  hired  house,  and 

31  received  all  that  came  to  him,  Preaching  the  kingdom  of  God,  and 
teaching  the  things  that  relate  to  the  Lord  Jesus  Christ,  with  all 
freedom  of  speech,  no  man  forbidding  him. 

23.  To  whom  he  expounded,  testifying  the  kingdom  of  God,  and  persuading  them 
concerning  Jesus — These  were  his  two  grand  topics,  1.  That  the  kingdom  of  the 
Messiah  was  of  a  spiritual,  not  temporal  nature  :  2.  That  Jesus  of  Nazareth  was 
the  very  person  foretold,  as  the  Lord  of  that  kingdom.  On  this  head  he  had  as 
much  need  to  persuade  as  to  convince,  their  will  making  as  strong  a  resistance 
as  their  understanding. 

24.  And  some  believed  the  things  that  were  spoken — With  the  heart,  as  well  as 
understanding. 

25.  Well  spake  the  Holy  Ghost  to  your  fathers — Which  is  equally  applicable 
to  you. 

26.  Hearing  ye  shall  hear — That  is,  ye  shall  most  surely  hear,  and  shall  not 
understand — The  words  manifestly  denote  a  judicial  blindness,  consequent  upon 
a  wilful  and  obstinate  resistance  of  the  truth.  First  they  would  not,  afterward 
Miey  could  not,  believe. 

28.  The  salvation  of  God  is  sent  to  the  Gentiles — Namely,  from  this  time.  Be- 
fore  this  no  apostle  had  been  at  Rome.     St.  Paul  was  the  first. 

30.  And  Paul  continued  two  whole  years — After  which  this  book  was  written, 
long  before  St.  Paul's  death,  and  was  undoubtedly  published  with  his  approbation 
by  St.  Luke,  who  continued  with  liim  to  the  last,  2  Tim.  iv,  11.  And  received 
all  that  came  to  him — Whether  they  were  Jews  or  Gentiles.  These  tv/o  years 
completed  twenty-five  years  after  our  Saviour's  passion.  Such  progress  had  the 
Gospel  made  by  that  time,  in  the  parts  of  the  world  which  lay  west  of  Jerusalem, 
ij  Ihe  ministry  of  St.  Paul  among  the  Gentiles,  How  far  eastward  the  other 
•:pc sties  had  carried  it  in  the  same  time,  history  rtoes  not  inform  us. 

31.  No  man  forbidding  him — Such  was  the  victory  of  the  word  of  God.  While 
Paul  war  preaching  at  Rome,  the  Gospel  shone  with  its  highest  lustre.  Here 
therefoie  the  Acts  of  the  Apostles  end;  and  end  with  great  advantage.  Other- 
wise St  Luke  could  easily  have  continued  his  narrative  to  the  apostle's  death. 

*  Isaiah  vi.  9,  &c ;  Ms  t.  ziii,  14  ;  John  zii,  40. 


NOTES 

on 
ST.  PAUL'S  EPISTLE  TO  THE  ROMANS. 


Many  of  the  writings  of  the  New  Testament  are  written  in  the  foi  .ad  tijii». 
lies.  Stch  are  not  only  those  of  St.  Paul,  James,  Peter.  Jude,  but  also  both  the 
treatises  of  St.  Luke,  and  all  the  writings  of  St.  John.  Nay,  we  have  seven 
epistles  herein,  which  the  Lord  Jesus  himself  sent  by  the  hand  of  John  to  the 
seven  Churches  :  yea,  the  whole  Revelation  is  no  other  than  an  epistle  from  him. 

Concerning  the  epistles  of  Paul,  we  may  observe,  he  writes  in  a  very  different 
manner  to  those  Churches  which  he  had  planted  himself,  and  to  those  who  had 
not  seen  liis  face  in  the  flesh.  In  his  letters  to  the  former,  a  loving  or  sharp 
familiarity  appears,  as  their  behaviour  was  more  or  less  suitable  to  the  Gospel :  to 
the  latter,  he  proposes  his  pure,  unmixed  Gospel,  in  a  more  general  and  abstract 
manner. 

As  to  the  time  wherein  he  wrote  his  epistles,  it  is  probable  he  wrote  about  the 
year  of  Christ  according  to  the  common  reckoning, 

48  from  Corinth  the  epistle  to  the  Thessalonians ; 

49  from  Phrygia  to  the  Galatians ; 

52  from  Ephesus  the  first  to  the  Corinthians ; 

from  Troas  the  first  epistle  to  Timothy; 

from  Macedonia  the  second  to  the  Corinthians,  and  that  to  Titos; 

from  Corinth  to  the  Romans : 

57  from  Rome  to  the  Philippians,  to  Philemon,  to  the 

Ephesians  and  Colossians ; 

58  from  Italy  to  the  Hebrews  ; 

66  from  Rome  the  second  to  Timothy. 

As  to  the  general  epistles,  it  seems  St.  James  wrote  a  little  before  his  death, 
which  was  A.  D.  63.  St.  Peter,  who  was  martyred  in  the  year  67,  wrote  his  lat. 
ter  epistle  a  little  before  his  death,  and  not  long  after  his  former.  St.  Jude  wrote 
after  him,  when  tiie  mystery  of  iniquity  was  gaining  ground  swiftly.  St.  John  is 
believed  to  have  wrote  all  his  epistles  a  little  before  his  departure.  The  Revela. 
tion  he  wrote  A.  D.  96. 

That  St.  Paul  wrote  this  epistle  from  Corinth,  we  may  learn  from  his  com. 
mending  to  the  Romans  Pliebe,  a  servant  of  the  Church  of  Cenchrea,  3hap.  xvi, 
1,  a  port  of  Corinth,  and  from  his  mentioning  the  salutations  of  Gains  and  Eras, 
tus,  chap,  xvi,  23,  who  were  both  Corinthians.  Those  to  whom  he  wrote  seem 
to  have  been  chiefly  foreigners,  both  Jews  and  Gentiles,  whom  business  drew 
from  other  provinces  ;  as  appears,  both  by  his  writing  in  Greek,  and  by  his  saluta. 
lions  of  several  former  acquaintance. 

His  chief  design  herein  is  to  show,  1.  That  neither  the  Gentiles  by  the  law  of 
nature,  nor  the  Jews  by  the  law  of  Moses,  could  obtain  justification  before  God 
mi  that  therefore  it  was  necessary  for  both  to  seek  it  from  the  free  mercy  of 
C-k>d  by  faith.  2.  That  God  htis  an  absolute  right  to  show  mercy  on  what  terms 
he  pleases  and  to  withhold  it  from  those  who  will  not  accept  of  it  on  his  own 
terms. 

TmS  BPISTLB  CONSISTS  OF  FIVE  PARTS. 

I.  The  introduction     .  .  Chap,  i,  1-15 

II.  The  proposition  briefly  proved 

1.  Concerning  faith  and  justification. 

2,  Concerning  salvation. 

3    Concemin,?  the  equality  of  believers,  Jews  or  Gentiles  .      16,  11 


NOTES  ON  THE  EPISTLE  TO  THE  ROMANS       359 

To  these  three  parts,  whereof 

The  first  is  treated  of     .         .  .         .  .         .  Chap,  i,  18-it 

The  second    .  .  .  v-viii 

The  third ix-ii 

Not  only  the  treatise  but  also  the  exhortation  anwers  in  the 
same  order. 
ill    The  treatise, 

1.  Concerning  justification,  which  ia, 

1.  Not  by  works,  for   .         .  .  •  i,  18 

The  Gentiles  .         .  .  .  ii,  1-10 

The  Jews,  and      .         .  .         .      11-29 

Both  together  are  under  sin  .  iii,  1-20 

2    But  by  faith .      21-31 

As  appears  by  the  example  of  Abraham,  and  tho  testimony 

of  David iv,  1-25 

2.  Concerning  salvation      ........        v-viii 

3.  Concerning  the  equal  privileges  of  Jewish  and  Gentile  believers       ix-xi 

IV.  The  exhortation     ....  ....  xii,  1,  2 

1.  Concerning  faith,  and  its  fruits,  love  and  practical  holiness      .  3-21 

xiii,  1-10 

2.  Concerning  salvation         ........        11-14 

3.  Of  the  conjunction  of  Jews  and  Gentiles  .  xiv,  1 ;  xv,  13 

V.  The  conclusion        .  .  .  14 ;  xvi,  25 

To  express  the  design  and  contents  of  this  epistle  a  little  more  at  large,  the 
apostle  labours  throughout,  to  fix  in  those  to  whom  he  writes,  a  deep  sense  of 
the  excellency  of  the  Gospel,  and  to  engage  them  to  act  suitably  to  it.  For  this 
purpose,  after  a  general  salutation,  chap,  i,  1-7,  and  profession  of  his  affection 
for  them,  ver.  8—15,  he  declares  he  shall  not  be  ashamed  openly  to  maintain  the 
Gospel  at  Rome,  seeing  it  is  the  powerful  instrument  of  salvation,  both  to  Jewe 
and  Gentiles,  by  means  of  faith,  ver.  16,  17.  And  in  order  to  demonstrate  this 
he  shows, 

1.  That  the  world  greatly  needed  such  a  dispensation,  the  Gentiles  being  in  a 
most  abandoned  state,  ver.  18-32 ;  and  the  Jews,  though  condemning  others,  be- 
ing  tliemselves  no  better,  chap,  ii,  1-29.  As  notwithstanding  some  cavils,  which 
ne  obviates,  chap,  iii,  1-8,  their  own  Scriptures  testify,  9-19.  So  that  all  were 
under  a  necessity  of  seeking  justification  by  this  method,  20-31. 

2.  That  Abraham  and  David  themselves  sought  justification  by  faith,  and  not 
by  works,  chap,  iv,  1-25. 

3.  That  all  who  believe  are  brought  into  so  happy  a  state,  as  turns  the  greatest 
afflictions  into  matter  of  joy,  chap,  v,  1-11. 

4.  That  the  evils  brought  on  mankind  by  Adam,  are  abundantly  recompensed 
to  all  that  believe  in  Christ,  12-21. 

5.  That  far  from  dissolving  the  obligations  to  practical  holiness,  the  Gospel  in- 
creases them  by  peculiar  obligations,  chap,  vi,  1-23. 

In  order  to  convince  them  of  these  things  the  more  deeply,  and  to  remove 
their  fondness  for  the  Mosaic  law,  now  they  were  married  to  Christ  by  faith  in 
him,  chap,  vii,  1—6,  he  shows  how  unable  the  motives  of  the  law  were  to  pro. 
di:"«  that  holiness  which  believers  obtain  by  a  Jiving  faith  in  the  Gospel,  chap 
vii,  7—25 ;  viii,  1,  2 ;  and  then  gives  a  more  par'.icular  view  of  those  things  which 
rendered  the  Gospel  effectual  to  this  great  end,  -.-er.  3-39. 

That  even  the  Gentiles,  if  they  believed,  should  have  a  share  in  these  blessings  ; 
ind  that  the  Jews,  if  they  believed  not,  should  be  excluded  from  them  ;  being  a 
point  of  great  importance,  the  apostle  bestows  the  9th,  10th,  and  11th  chapters 
in  settling  it.  He  begins  the  9th  chapter  by  expressing  his  tender  love  and  high 
esteem  for  the  Jewish  nation,  ver.  1-5 ;  and  then  shows, 

1.  That  God's  rejecting  great  part  of  the  seed  of  Abraham,  yea,  and  of  Isaac 
too,  was  an  undeniable  fact,  6-13. 

2.  That  God  had  not  chosen  them  to  such  peculiar  privileges  for  any  kind  of 
goodness  either  in  them  or  their  fathers,  14—24. 

3.  That  his  accepting  the  Gentiles,  and  rejecting  many  of  the  Jews,  had  been 
foretold  both  by  Hosea  and  Isaiah,  ver.  25-33. 


360  ROMANS. 

4.  Thai  God  had  offered  salvation  to  Jews  and  Gentiles  on  the  same  terms, 
though  the  Jews  rejected  it,  chap,  x,  1-21. 

5.  That  thou-gh  the  rejection  of  Israel  for  their  obstinacy  was  general,  yet  .. 
was  not  total :  there  being  still  a  remnant  among  them  who  did  embrace  the  Gos- 
pel, chap,  xi,  1-10. 

6.  That  the  rejection  of  the  rest  was  not  final,  but  in  the  end  all  Israel  should 
be  saved,  ver.  11-31. 

7.  That  meantime  even  their  obstinacy  and  rejection  served  to  display  the 
unsearchable  wisdom  and  love  of  God,  ver.  32-36. 

The  r;st  of  the  epistle  contains  practical  instructions  and  exhortations.  He 
pirticulrrly  urges,  1.  An  entire  consecration  of  themselves  to  God,  and  a  cb.  a 
to  glorify  him  by  a  faithful  improvement  of  their  several  talents,  chap,  xii,  l-I. 
2.  Devotion,  patience,  hospitality,  mutual  sympathy,  humility,  peace,  and  meek, 
ness,  ver.  12-21.  3.  Obedience  to  magistrates,  justice  in  all  its  branches,  love 
the  fulfilling  of  the  law,  and  universal  holiness,  chap,  xiii,  1-14.  4.  Mutual  can- 
dour between  those  who  differed  in  judgment  touching  the  observance  of  the 
Mosaic  law,  chap,  xiv,  1-23;  xv,  1-17;  in  enforcing  which  he  is  led  to  mention 
the  extent  of  his  own  labours,  and  his  purpose  of  visiting  the  Romans ;  in  the 
meantime  recommending  himself  to  their  prayers,  ver.  18-33.  And  afler  many 
salutations,  chap,  xvi,  1-16,  and  a  caution  against  those  who  cause  divisions,  he 
coacludes  with  a  suitable  blessing  and  doxology,  ver.  17-27. 


ROMANS 


1  Pa0l,  a  servant  of  Jesus  Christ,  called  to  be  an  apostle,  sepa- 

2  rated  to  the   Gospel  of  God,  *  Which  he  had  promised  before 

3  by  his  prophets  in  the  holy  Scriptures  ;  Concerning  his  Son,  Jesus 
Christ  our  Lord,  who  was  of  the  seed  of  David  according  to  the 

4  flesh.     But  declared  the  Son  of  God  with  power,  according  to  the 

5  Spirit  of  holiness,  by  the  resurrection  from  the  dead  ;  By  whom  we 

Verse  1.  Paul,  a  servant  of  Jesus  Christ — To  this  introduction  the  conclusion 
answers,  chap,  xv,  15,  &c.  Called  to  be  an  apostle — And  made  an  apostle  by 
that  calling.  While  God  calls,  he  makes  what  he  calls.  As  the  Judaizing  teach, 
ers  disputed  his  claim  to  the  apostolical  office,  it  is  with  great  propriety  that  hn 
asserts  it  in  the  very  entrance  of  an  epistle,  wherein  their  principles  are  entirely 
overthrown.  And  various  other  proper  and  important  thoughts  are  suggested  in 
this  short  introduction;  particularly  the  prophecies  concerning  the  Gospel,  tho 
descent  of  Jesus  from  David,  the  great  doctrines  of  his  Godhead  and  resurrection 
the  sending  the  Gospel  to  the  Gentiles,  the  privileges  of  Christians,  and  the 
obedience  and  holiness  to  which  they  were  obliged,  in  virtue  of  their  profession 
Separated; — By  God,  not  only  from  the  bulk  of  other  men,  from  other  Jews,  from 
other  disciples,  but  even  from  other  Christian  teachers,  to  be  a  peculiar  instrument 
of  God  in  spreading  the  Gospel. 

2.  Which  he  promised  before — Of  old  time,  frequently,  solemnly.  And  the  pro. 
mise  and  accomplishment  confirm  each  other. 

3.  Who  teas  of  the  seed  of  David  according  to  the  flesh — That  is,  with  regarti 
to  his  human  nature.  Botti  the  natures  of  our  Saviour  are  here  mentionod ;  but 
the  human  is  mentioned  first,  because  the  Divine  was  not  manifested  in  its  full 
evidence  till  after  his  resurrection. 

4.  But  powerfiilly  declared  to  be  the  Son  of  God,  according  to  the  Spirit  of 
holiness — That  is,  according  to  his  Divine  nature.  By  the  resurrection  from  the 
dead — For  this  is  both  the  fountain  and  the  object  of  our  faith  ;  and  the  preaching 
of  the  apostles  was  the  consequence  of  Christ's  resurrection. 

5.  By  whom  we  have  received — I  and  the  other  apostles,  grace  and  apostlethij 

*  Deut  xviii.  18;  Isa  ix,  C,  7  ;  Chap,  liii,  and  Ixi  ;  Jer.  xxii,  16. 


CHAPTER  1.  361 

have  received  grace  and  apostleship,  for  obedience  to  the  faith  in 

6  all  nations  for  his  name,  Among  whom  are  ye  also  the  called  of 

7  Jesus  Christ :  To  all  that  are  in  Rome,  who  are  beloved  of  God 
called  and  lioly,  Grace  to  you,  and  peace  from  G'rod  our  Father,  and 
the  Lord  Jesus  Christ. 

?       First,   I  thank  my  God,  through  Jesus  Christ,  for  you  all,  that 

S  your  faith  is  spoken  of  through  the  whole  world.     For  God,  whom 

I  serve  with  my  spirit  in  the   Gospel   of  his  Son,  is  my  witness, 

I  0  how  incessantly  I  make  mention  of  you.  Always  requesting  in  my 

prayers  to  come  unto  you,  if  by  any  means  now  at  length  I  may 

II  have  a  prosperous  journey  by  the  will  of  God.     For  I  long  to  see 
you,  that  I  may  impart  to  you  some  spiritual  gift,  that  ye  may  be 


— The  favour  to  be  an  apostle,  and  the  qualifications  for  it.  For  obedience  to 
the  faith  in  all  nations — That  is,  that  all  nations  may  embrace  the  faith  of  Christ. 
For  his  name — For  his  sake,  out  of  regard  to  him. 

6.  Among  whom — The  nations  brought  to  the  obedience  of  faith,  are  ye  also- 
But  St.  Paul  gives  them  no  pre-eminence  above  others. 

7.  To  all  that  are  in  Rome — Most  of  these  were  heathens  by  birth,  ver.  13, 
though  with  Jews  mixed  among  them.  They  were  scattered  up  and  down  in 
that  large  city,  and  not  yet  reduced  into  the  form  of  a  Church.  Only  some  had 
begun  to  meet  in  the  house  of  Aquila  and  Priscilla.  Beloved  of  God — And  from 
Lif-  free  love,  not  from  any  merit  of  yours,  called  by  his  word  and  his  Spirit  to 
bfclicire  in  him,  and  now,  through  faith,  holy,  as  he  is  holy.  Grace — The  pecu. 
liar  favour  of  God,  and  peace — All  manner  of  blessings,  temporal,  spiritual,  and 
eternal.  This  is  both  a  Christian  salutation  and  an  apostolic  benediction ;  from 
God  our  Father,  and  the  Lord  Jesus  Christ — This  is  the  usual  way  wherein  the 
apostles  speak,  "  God  the  Father,  God  our  Father."  Nor  do  they  often,  in 
speaking  of  him,  use  the  word  Lord,  as  it  implies  the  proper  name  of  God,  Je. 
hovah.  In  the  Old  Testament  indeed,  the  holy  men  generally  said.  The  Lord 
our  God.  For  they  were  then  as  it  were  servants,  whereas  now  they  are  sons. 
And  sons  so  well  know  their  father,  that  they  need  not  frequently  mention  his 
proper  name.  It  is  one  and  the  same  peace,  and  one  and  the  same  grace,  which 
is  from  God  and  from  Jesus  Christ.  Our  trust  and  prayer  fix  on  God,  as  he  is  the 
Father  of  Christ,  and  on  Christ,  as  he  presents  us  to  the  Father. 

8.  /  thank — In  the  very  entrance  of  this  one  epistle  are  the  traces  of  all  spi 
ritual  affections ;  but  of  thankfulness  above  all ;  with  the  expression  of  which 
almost  all  St.  Paul's  epistles  begin.  He  here  particularly  thanks  God,  that  what 
otherwise  himself  should  have  done,  was  done  at  Rome  already.  My  God — This 
very  word  expresses  faith,  hope,  love,  and  consequently  all  true  religion  :  throvgh 
Jesus  Christ — The  gifts  of  God  all  pass  through  Christ  to  us,  and  all  our  petl. 
tions  and  thanksgivings  pass  through  Christ  to  God  :  that  your  faith  is  spoken 
of — In  this  kind  of  congratulations,  St.  Paul  describes  either  the  whole  of  Chris, 
lianity,  as  Col.  i,  3,  &c,  or  some  part  of  it,  as  1  Cor.  i,  5.  Accordingly  here  he 
mentions  the  fuith  of  the  Romans,  suitably  to  his  design,  ver.  12,  17.  Through 
the  whole  world — This  joyful  news  spreading  every  where,  that  there  were  Chris- 
tians also  in  the  imperial  city.  And  the  goodness  and  wisdom  of  God  established 
faith  in  tlie  chief  nilies ;  in  Jerusalem  and  Rome  particularly,  that  from  thence  it 
might  be  diffused  to  all  nations. 

9.  God,  whom  I  serve — As  an  apostle,  in  my  spirit — Not  only  with  my  body, 
hit  with  my  inmost  soul,  in  the  Gospel — By  preaching  it. 

10.  Always — In  my  solemn  addresses  to  God,  if  by  any  means  now  at  length — 
This  accumulation  of  particles  declares  the  strength  of  his  desire. 

11.  That  I  may  impart  to  you — Face  to  face,  by  laying  on  of  hands,  prayer, 
preaching  the  Gospel,  private  conversation,  some  spiritual  gift — With  such  gifts 
the  Corinthians,  who  had  enjoyed  tlie  presence  of  St.  Paul,  abounded,  1  Cor.  i,  7; 
xii,  1;  xiv,  1.  So  did  the  Galatians  likewise.  Gal.  iii,  5.  And  indeed  all  those 
Churches  which  had  hnd  the  presence  of  any  of  the  apostles,  had  peculiar  advan. 
tages  in  this  kind,  from  the  laying  on  of  their  hands.  Acts  xix,  6 ;  viii,  17,  &c 
2  Tim.  i,  6.    But  as  yet  the  Romans  were  greatly  inferior  to  them  in  this  respect. 


362  ROMANS. 

12  established,  That  is,  to  be  comforted  together  with  you,  by  the 

13  mutual  faith  both  of  you  and  me.  Now  I  would  not  have  you  igno- 
rant, brethren,  that  I  have  often  purposed  to  come  to  you,  (though 
I    have    been    hindered   hitherto,)   that   I   might  have   some   fruit 

14  among  you  also,  even  as  among  the  other  Gentiles.  I  am  a  debtor 
both  to  the  Greeks  and  the  Barbarians,  both  to  the  wise  and  to  the 

15  unwise.     Therefore,  as  much  as  in  me  is,  I  am  ready  to  preach 

16  the  Gospel  to  you  also  who  are  at  Rome.  For  I  am  not  ashamtd 
of  the  Gospel  of  Christ ;  for  it  is  the  power  of  God  unto  salvation 
to  every  one  that  believeth,  both  to  the  Jew  and  to  the  Gentile. 

17  For  the  righteousness  of  God  is  revealed  therein  from  faith  to 
faith  ;  as  it  is  written,  *  The  just  shall  live  by  faith. 

for  which  reason  the  apostle  in  the  12th  chapter  also  says  little,  if  any  thing,  of 
their  spiritual  gifts.  He  therefore  desires  to  impart  some,  that  they  may  be 
established ;  for  by  these  was  the  testimony  of  Christ  confirmed  among  them. 
That  iSt.  Peter  had  no  more  been  at  Rome  than  St.  Paul  at  the  time  when  this 
epistle  was  written,  appears  from  the  general  tenor  thereof,  and  from  this  placu 
in  particular.  For  otherwise  what  St.  Paul  wishes  to  impart  to  the  Romans, 
would  have  been  imparted  already  by  St.  Peter. 

12.  That  is,  I  long  to  be  comforted — by  the  mutual  faith  both  of  you  and  me — 
He  not  only  associates  the  Romans  with,  but  even  prefers  them  before  himself 
How  different  is  this  style  of  the  apostle  from  that  of  the  modern  court  of 
Rome ! 

13.  Brethren — A  frequent,  holy,  simple,  sweet,  and  yet  grand  appellation.  The 
apostles  but  rarely  address  persons  by  their  names,  as,  O  ye  Corinthians :  O  Ti 
motheus.  St.  Paul  generally  uses  this  appellation,  brethren ;  sometimes  in  ex- 
hortation.  My  beloved ;  or,  My  beloved  brethren :  St.  James,  Brethren,  My  bre. 
tliren,  My  beloved  brethren.  St.  Peter  and  Jude  always,  Beloved ;  St.  John, 
frequently,  Beloved ;  once.  Brethren ;  oftener  than  once,  My  little  children. 
Though  I  have  been  hindered  hitherto — Either  by  business,  see  chap,  xv,  22,  or 
persecution,  1  Thess.  ii,  2,  or  the  Spirit,  Acts  xvi,  7.  That  I  might  have  some 
fruit — Of  my  ministerial  labours ;  even  as  I  have  already  had  from  the  many 
Churches  I  have  planted  and  watered  among  the  other  Gentiles. 

14.  To  the  Greeks  and  the  Barbarians — He  includes  the  Romans  under  the 
Greeks ;  so  that  this  division  comprises  all  nations.  Both  to  the  wise  and  the 
unwise — For  there  were  unwise  even  among  the  Greeks,  and  wise  even  among 
the  Barbarians.  I  am  a  debtor  to  all — I  am  bound  by  my  Divine  mission  to  preach 
the  Gospel  to  them, 

16.  For  I  am  not  ashamed  of  the  Gospel — To  the  world  indeed  it  is  folly  and 
weakness,  1  Cor.  i,  18.  Therefore  in  the  judgment  of  the  world  he  ought  to  be 
ashamed  of  it;  especially  at  Rome,  the  head  and  thentre  of  the  world.  But 
Paul  is  not  ashamed ;  knowing  it  is  the  power  of  God  unto  salvation,  to  every  one 
that  believeth — The  great  and  gloriously  powerful  means  of  saving  all  who 
accent  salvation  in  God's  own  way.  As  St.  Paul  comprises  the  sum  of  the 
Gospel  in  this  epistle,  so  he  does  the  sum  of  the  epistle  in  this  and  the  follow- 
ing verse.  Both  to  the  Jew  and  the  Gentile — There  is  a  noble  frankness,  as  well 
as  a  comprehensive  sense  in  these  words ;  by  which  he  on  the  one  hand  showp 
the  Jews  their  absolute  need  of  the  Gospel,  and  on  the  other,  tells  the  politest 
and  greatest  nation  in  the  world,  both  that  their  salvation  depended  on  receiving 
it,  and  that  the  first  offers  of  it  were  in  every  place  always  to  be  made  to  the 
despised  Jews, 

17.  The  righteousness  of  God — This  expression  sometimes  means,  God's  eter. 
nal,  essential  righteousness,  which  includes  both  justice  and  mercy,  and  is 
eminently  shown  in  condeiiming  sin,  and  yet  justifying  tlie  sinner.  Sometimes 
it  means  that  righteousness  by  which  a  man,  through  the  gifl  of  God,  is  made 
and  is  righteous,  and  that  both  by  receiving  Christ  through  faith,  and  by  a  con 
formity  to  the  essential  rigliteousness  of  God.  St.  Paul,  when  treating  of  justifi 
cation,  means  hereby  the  righteousness  of  faith  :  therefore  called  the  righteoua 

*  Hal>   ii.  4 


CHAPTER    I  363 

18  For  the  wrath  of  God  is  revealed  from  heaven  againsi  all  un- 
•fodliness  and  unrighteousness  of  men,  who  detain  the  truth  in  un- 

19  righteousness.     For  what  is  to  be  known  of  God  is  manifest  in  them  ; 

20  for  God  hath  showed  it  to  them.  For  those  things  of  hnn  which 
are  invisible,  both  his  eternal  power  and  Godhead,  are  clearly  seen 
from  the   creation  of  the  world,  being  understood  by  the  things 

'21    which  are  made,  so  that  they  are  without  excuse :   Because  know- 

mg  God,  they  did  not  glorify  him  as   God,  neither  were  thankful, 

but  became  vain  in  their  reasonings,  and  their  foolish  heart  was  dark- 

£2  ened.     Professing  to  be  wise,  they  became  fools,  and  changed  the 

23  glory  of  the  incorruptible  God  into  an  image  in  the  likeness  of  cor- 

ru;  tible  man,  and  of  birds,  and  of  four-footed  creatures,  and  reptiles 


ness  o'  God,  because  God  found  out  and  prepared,  reveals  and  gives,  approves 
and  crowns  it.  In  this  verse  the  expression  means,  The  whole  benefit  of  God 
througn  Christ  for  the  salvation  of  a  sinner.  7s  revealed — Mention  is  made 
here,  and  ver.  18,  of  a  twofold  revelation,  of  wrath  and  of  righteousness:  the 
formei,  little  known  to  nature,  is  revealed  by  the  law:  the  latter,  wholly  un. 
known  to  nature,  by  the  Gospel.  That  goes  before,  and  prepares  the  way ;  this 
follows :  each,  the  apostle  says,  is  revealed,  at  the  present  time,  in  opposition  to 
the  times  of  ignorance.  From  faith  to  faith — By  a  gradual  series  of  still  clearer 
and  clearer  promises.  As  it  is  written — St.  Paul  had  just  laid  down  three  pro. 
positions:  1.  Righteousness  is  by  faith,  ver.  17.  2.  Salvation  is  by  rigliteousness, 
ver.  16.  3.  Both  to  the  Jews  and  to  the  Gentiles,  ver.  IG.  Now  all  these  are 
confirmed  by  that  single  sentence.  The  just  shall  live  by  faith — Which  was  pri- 
marily spoken  of  those  who  preserved  their  lives  when  tlie  Chaldeans  besieged 
Jerusalem,  by  believing  the  declarations  of  God,  and  acting  according  to  them. 
Here  it  means,  He  shall  obtain  the  favour  of  God,  and  continue  therein,  by 
believing. 

18.  For — There  is  no  other  way  of  obtaining  life  and  salvation.  Having  laid 
down  his  proposition,  the  apostle  now  enters  upon  the  proof  of  it.  His  first 
argument  is.  The  law  condemns  all  men,  as  being  under  sin.  None  therefore  is 
justified  by  the  works  of  the  law.  This  is  treated  of  to  chap,  iii,  20.  And 
hence  he  infers.  Therefore  justification  is  by  faith.  The  wrath  of  God  is  re. 
tealed — Not  only  by  frequent  and  signal  interpositions  of  Divine  Providence, 
but  likewise  in  the  sacred  oracles,  and  by  us,  his  messengers.  From  heaven — 
This  speaks  the  majesty  of  Him  whose  wrath  is  revealed,  his  alUseeing  eye,  and 
the  extent  of  his  wrath:  whatever  is  under  heaven  is  under  the  effects  of  his 
wrath,  believers  in  Christ  excepted.  Against  all  ungodliness  and  unrighteous- 
ness— These  two  are  treated  of  in  ver.  23,  &c :  of  men — He  is  speaking  here  of 
the  Gentiles,  and  chiefly  the  wisest  of  them  ;  who  detain  the  truth — For  it  strug- 
gles against  their  wickedness,  in  unrighteousness — The  word  here  includes  ungod. 
liness  also. 

19.  For  what  is  to  be  known  of  God — Those  great  principles  which  are  indis- 
pensably necessary  to  be  known,  is  manifest  in  them;  for  God  hath  showed  it  to 
lhem0-By  the  light  which  enlightens  every  man  that  cometh  into  the  world. 

20.  For  those  things  of  him  which  are  invisible,  are  seen — By  the  eye  of  the 
mind;  being  understood— They  are  seen  by  them,  and  them  only,  who  use  ther 
understanding. 

21.  Because  knowing  God — For  the  wiser  heathens  did  know,  that  there  was 
;iie  feupreme  God:  yet  from  low  and  base  considerations,  they  conformed  to  the 
idolatry  of  the  vulgar.  They  did  not  glorify  him  as  God,  neither  were  thankful — 
They  neither  thanked  him  for  his  benefits,  nor  glorified  him  for  his  Divine  per 
fections  ;  but  became  vain — Like  the  idols  they  worshipped,  in  their  reasonings— 
Various,  uncertain,  foolish.  What  a  terrible  instance  have  we  of  this,  in  the 
writings  of  Lucretius  !  What  vain  reasonings,  and  liow  dark  a  heart  amidst  so 
aompons  professions  of  wisdom  I 

23.  And  changed — With  the  utmost  folly !  Here  are  three  degrees  of  ungod 
linesr  and  of  punishment.  The  first  is  described,  ver  21-24.  The  second,  ver. 
iJ.'S-27      The  third  in  the  28th  and  following  verses.     The  punishment  in   -sacb 


364  ROMANS. 

24  Wherefore  God  also  gave  them  up  to  iin  cleanness  througn  tlie  de 
sires  of  their  hearts,  to  dishonour  their  bodies  among  themselves , 

25  Who  changed  the  truth  of  God  into  a  lie,  and  worshipped  and 
served  the   creature  above  the   Creator,  who  is  blessed  for  ever ! 

26  Amen.  Therefore  God  gave  tliem  up  to  vile  affections  ;  for  even 
their  women  changed  the  natural  use  to  that  which  is  against  na- 

27  ture  ;  And  likewise  also  men,  leaving  the  natural  use  of  the  women, 
burned  in  their  lust  toward  each  other,  men  with  men  workmg 
filthiness,  and  receiving  in  themselves  the  just  recompense  of  their 

28  error.  And  as  they  did  not  like  to  retain  God  in  their  knowledge, 
God  gave  them  up  to   an   undiscerning  mind,  to  do    the    things 

29  which  were  not  expedient.  Filled  with  all  injustice,  fornication, 
maliciousness,  covetousness,  wickedness  :  full  of  envy,  murder,  con- 

30  tention,  deceit,  malignity  :  Whisperers,  backbiters  ;  haters  of  God, 
violent,  proud :  boasters,  inventors  of  evil  things :  disobedient  to 

31  parents.  Without  understanding,  covenant  breakers,  without  natu- 

32  ral  affection,  implacable,  unmerciful.  Who  knowing  the  righteous 
judgment  of  God,  that  they  who  practise  such  things  are  worthy  of 

case  is  expressed  by  God  gave  them  up.  If  a  man  will  not  worship  God  as  God, 
he  is  so  left  to  himself,  that  he  throws  away  his  very  manhood.  Reptiles — Or 
creeping  things:  as  beetles,  and  various  kinds  of  serpents. 

24.  Wherefore — One  punishment  of  sin  is  from  the  very  nature  of  it,  as  ver.  27 
Another,  as  here,  is  from  vindictive  justice.  Uncleminess — Ungodliness  and  un 
cleanness  are  frequently  joined,  1  Thess.  iv,  v,  as  are  the  knowledge  of  God  and 
purity.     God  gave  them  up — By  withdrawing  his  restraining  grace. 

25.  Who  changed  the  truth — The  true  worship  of  God,  into  a  lie — False,  abomi. 
nable  adolatries,  and  worshipped — Inwardly,  and  served — Outwardly. 

26.  Therefore  God  gave  them  up  to  vile  affections — To  which  the  heathen  Ro- 
mans  were  then  abandoned  to  the  last  degree  ;  and  none  more  than  the  emperors 
themselves. 

27.  Receiving  the  just  recompense  of  their  error — Their  idolatry ;  bemg  punished 
with  that  unnatural  lust,  which  was  as  horrible  a  dishonour  to  the  body,  as  theii 
idolatry  was  to  God, 

28.  God  gave  them  up  to  an  undiscerning  mind — Treated  of  ver.  32,  to  do  things 
not  expedient — (Even  the  vilest  abominations)  treated  of  ver.  29-31. 

29.  Filled  with  all  injustice — This  stands  in  the  first  phice/unmercifulness  in 
the  last.  Fornication — includes  here  every  species  of  uncleanness.  Malicious. 
ness — The  Greek  word  properly  implies  a  temper,  which  delights  in  hurting 
another   oven  without  any  advantage  to  itself. 

30.  Whisperers — Such  as  secretly  defame  others.  Backbiters — Such  as  speak 
against  others  behind  their  back.  Haters  of  God — That  is,  rebels  against  him  ; 
deniers  of  his  providence,  or  accusers  of  his  justice  in  their  adversities.  Yea, 
having  an  inward  heart  enmity  to  his  justice  and  holiness.  Inventors  of  evil 
things — Of  new  pleasures,  new  ways  of  gain,  new  arts  of  hurting,  particularlj 
in  war. 

31.  Covenant  breakers — It  is  well  known,  the  Romans,  as  a  nation,  from  the 
very  beginning  of  their  commonwealth,  never  made  any  scruple  of  vacating  alto 
gether  the  most  solemn  engagement,  if  they  did  not  like  it,  though  made  by  t^ei^ 
supreme  magistrate,  in  the  name  of  the  whole  people.  They  only  gave  i:f  iho 
general  who  had  made  it,  and  tlien  supposed  themselves  to  be  at  full  .iiberty! 
Without  natural  affection — The  custom  of  exposing  their  own  new-born  children 
to  perish  by  cold,  hunger,  or  wild  beasts,  which  so  generally  prevailed  in  the 
heathen  world,  particularly  among  the  Greeks  and  Romans,  was  an  amazing  in. 
stance  of  tliis  ;  as  is  alno  that  of  killing  their  aged  and  helpless  parents,  now  com. 
mon  among  the  American  heathens. 

32.  Not  only  do  the  same,  but  have  pleasure  in  those  that  practise  them — This  is 
the  higliest  degree  of  wickedness.  A  man  may  be  hurried  by  his  passions  to  do 
the  thing  he  hates.     But  he  that  has  pleasure  in  those  that  do  evil,  loves  wicked. 


CHAPTER  II  365 

death,  not  only  do  the  same,  but  have  pleasure  in  thos«  that  prac- 
tise them. 

1  Therefore  thou  art  inexcusable,  O  man,  whosoever  thou  art 
that  judgest ;  for  in  that  thou  judgest  the  other,  thou  condemnest 

2  thyself;  for  thou  that  judgest  practisest  the  same  things.  For  we 
know  that  the  judgment  of  God  is  according  to  truth,  against  thena 

3  who  practise  such  things.  And  thinkest  thou  this,  O  man,  who 
judgest  them  that  practise  such  things,  and  dost  the  same,  that 

4  thou  shall  escape  the  judgment  of  God  ?  Or  despisest  thou  the 
richer  of  his  goodness,  and  forbearance,  and   long  sufTsriiTig,  not 

5  knowing  that  the  goodness  of  God  leadeth  thee  to  repentance  1  But 
after  thy  hardness  and  impenitent  heart  treasurest  up  to  thyself 
wrath  in  the  day  of  wrath,  and  revelation,  and  righteous  judgment 

6  of  God  ?   Who  will  *  render  to  every  one  according  to  his  works : 

7  To  them  that  by  patient  continuance  in  well-doing  seek  for  glory, 

8  and  honour,  and  immortality,  eternal  life.  But  to  them  that  are 
contentious,  and  do  not  obey  the  truth,  but  obey  unrighteousness, 

9  shall    be   indignation,    and  wrath,    tribulation   and  anguish.    Even 

uess  for  wickedness'  sake.    And  hereby  he  encourages  them  in  sin,  and  heaps  the 
guilt  of  others  upon  his  own  head. 

11.  1.  Therefore — The  apostle  now  makes  a  transition  from  the  Gentiles  to  tlie 
Jews,  till  at  ver.  6  he  comprises  both.  Thou  art  inexcusable — Seeing  know- 
ledge without  practice  only  increases  guilt.  O  man — Having  before  spoken  of 
the  Gentile  in  the  third  person,  he  addresses  the  Jew  in  the  second  person.  But 
he  calls  him  by  a  common  appellation,  as  not  acknowledging  him  to  be  a  Jew. 
See  ver.  17,  28.  Whosoever  thou  art  that  judgest — Censurest,  condemnest:  for 
in  that  thou  judgest  the  other — The  heatlien  :  thou  condemnest  thyself,  for  thou 
dost  the  same  things — In  effect ;  in  many  instances. 

2.  For  we  know — Without  any  teaching ;  that  the  judgment  of  God — Nol 
thine,  who  exceptest  thyself  from  its  sentence,  is  according  to  truth — Is  just, 
making  no  exception,  ver.  5,  6,  11,  and  reaches  the  heart  as  well  as  the  life, 
ver.  16. 

3.  That  thou  shalt  escape — Rather  than  the  Gentile. 

4.  Or  despisest  thou — Dost  thou  go  farther  still,  from  hoping  to  escape  hia 
wrath,  to  the  abuse  of  his  love  ?  The  riches — The  abundance  of  his  goodness,  for 
bearance,  and  long  suffering — Seeing  thou  both  hast  sinned,  dost  sin,  and  wilt  sin. 
All  these  are  afterward  comprised  in  the  single  word  goodness;  leadeth  thee — 
That  is,  is  designed  of  God  to  lead  or  encourage  thee  to  it. 

M.  Treasurest  up  wrath — Although  thou  thinkest  thou  art  treasuring  up  all 
good  tilings.  O  what  a  treasure  may  a  man  lay  up  either  way,  in  this  short  day 
of  life:  to  thyself — Not  to  him  whom  thou  judgest;  in  the  day  of  wrath,  ai.d 
revelation,  and  righteous  judgment  of  God — Just  opposite  to  the  goodness,  and 
forbearance,  and  long  suffering  of  God.  When  God  shall  be  revealed  ;  then  sliall 
also  be  revealed  th«  secrets  of  men's  hearts,  ver.  16.  Forbearance  and  revelation 
ruspect  God,  and  are  opposed  to  each  other ;  long  suffering  and  righteous  judg. 
inent  respect  the  sinner ;  goodness  and  wrath  are  words  of  a  more  generaJ 
import. 

7.  To  them  that  seek  for  glory — For  pure  love  does  not  exclude  faith,  hope, 
lesire.  1  Cor   xv,  58. 

8.  But  to  them  that  are  contentious — Like  tliee,  O  Jew,  who  thus  lightest 
sigainst  God.  The  character  of  a  false  Jew  is  disobedience,  stubbornness,  impa. 
tience.  Indignation  and  wrath,  tribulation  and  anguish,  alluding  to  Psalm  Ixxviii, 
49.  He  cast  upon  them — The  Egyptians,  the  fierceness  of  his  anger,  wrath,  and 
indignation,  and  trouble ;  and  finally  intimating,  that  the  Jews  would  in  the  day 
of  vengeance  be  more  severely  punished,  than  even  the  Egyptians  were  when 
God  made  their  plagues  so  wonderful. 

9.  Of  the  Jew  Jirst — Here  we  have  the  first  express  mention  of  the  Jews  in 

*  Prov   xxiv,  12. 
24 


J66  ROMANS. 

upon  every  soul  of  man  who  worketh  evil,  of  the  Jew  first,  and 

10  also  the  Gentile:  But  glory,  and  honour,  and  peace  shall  be  to 
every  one  who  worketh  good,  to  the  Jew  first  and  also  to  the 
Gentile. 

1 1  For  there  is  no  respect  of  persons  with  God.     For  as  many  as  have 

12  sinned  without  the  law,  shall  also  perish  without  the  law ;  and  as  many 

13  as  have  sinned  under  the  law,  shal'  be  judged  by  the  law.  For  not 
the  hearers  of  the  law  are  just  with  God,  but  the  doers  of  the 

I  J  law  shall  be  justified.  For  when  the  Gentiles,  who  have  not  the 
law,  do  by  nature  the  things  contained  in  the  law,  these  not  having 

15  the  (aw,  are  a  law  to  themselves ;  Who  show  the  work  of  the  law 
written  upon  their  hearts,  their  conscienct  also  bearing  witness, 
and  their  thoughts  among  themselves,  accusing  or  even  defending 

16  them.  In  the  day  when  God  will  judge  the  secrets  of  men  by 
Christ  Jesus,  according  to  my  Gospel. 

this  chapter.  And  it  is  introduced  with  great  propriety.  Their  having  been 
trained  up  in  the  true  religion,  and  having  had  Christ  and  his  apostles  first  sent 
to  them,  will  place  them  in  the  foremost  rank  of  the  criminals  that  obey  not  the 
truth. 

10.  But  glory — ^Just  opposite  to  wrath,  from  the  Divine  approbation,  honour, 
opposite  to  indignation,  by  the  Divine  appointment,  and  peace  now  and  for  ever, 
opposed  to  tribulation  and  anguish. 

11.  For  there  is  no  respect  of  persons  with  God — He  will  reward  every  one 
according  to  his  works.  But  tliis  is  well  consistent  with  his  distributing  advan- 
tages  ami  opportunities  of  improvement,  according  to  his  own  good  pleasure. 

12.  Fnr  as  many  as  have  sinned — He  speaks  as  of  the  time  past,  for  all  time 
will  be  past  at  the  day  of  judgment.  Without  the  law — Without  having  any  writ- 
ten law ;  shall  also  perish  without  the  law — Without  regard  had  to  any  outward 
law;  being  condemned  by  the  law  written  in  their  hearts.  The  word  also  shows 
the  agreement  of  the  manner  of  sinning  with  the  manner  of  suffering.  Perish — 
He  could  not  so  properly  say,  shall  be  judged  without  the  law. 

13.  For  not  the  hearers  of  the  law  are  even  now  just  before  God;  but  the  doert 
of  the  law  shall  be  justified — Finally  acquitted  and  rewarded.  A  most  sure  and 
important  truth  ;  which  respects  the  Gentiles  also,  though  principally  the  Jews. 
But  St.  Paul  speaks  of  the  former,  ver.  14,  &c,  of  the  latter,  ver.  17,  &c.  Here 
is  therefore  no  parenthesis :  for  the  16th  verse  also  depends  on  the  15th,  not  on 
the  12th. 

14.  For  when  the  Gentiles — That  is,  any  of  them.  St.  Paul  having  refuted 
the  perverse  judgment  of  the  Jews  concerning  the  heathens,  proceeds  to  show 
the  just  judgment  of  God  agamst  them.  He  now  speaks  directly  of  the  hea- 
thens, in  order  to  convince  the  heathens  Yet  the  concession  he  makes  to  these, 
serves  more  strongly  to  convince  the  Jews.  Do  by  nature — That  is,  without  an 
outward  rule;  though  this  also,  strictly  speaking,  is  by  preventing  grace.  The 
things  contained  in  the  law — The  ten  commandments  being  only  the  substance  of 
the  law  of  nature.  These  not  having  the  written  law,  are  a  law  unto  themselves 
— That  is,  what  the  law  is  to  the  Jews,  they  are,  by  the  grace  of  God,  to  them- 
selves ;  namely,  a  rule  of  life. 

15.  Who  show — To  themselves,  to  other  men,  and  in  a  sense,  to  God  himself 
the  work  of  the  law — The  substance,  though  not  the  letter  of  it ;  written  on  theii 
hearts — By  the  same  hand  which  wrote  t!ie  commandments  on  the  tables  of 
etone;  their  conscience — There  is  none  of  all  its  faculties  which  the  soul  has  len 
in  its  power  than  this;  bearing  witness — In  a  trial,  there  are  the  plaintiff,  tlie 
defendant,  and  the  witnesses.  Conscience,  and  sin  itself,  are  witnesses  against 
the  heathens.  Their  thoughts  sometimes  excuse,  sometimes  condemn  them. 
Among  themselves — Alternately,  like  plaintiff  and  defendant.  Accusing,  or  even 
defending  them — The  very  mar.nar  of  speaking  shows  that  they  have  far  more 
room  to  accuse  th;in  to  defend. 

16.  In  the  day — That  is,  who  show  this  in  the  day— Every  thing  will  then  be 
shown  to  be  what   it  really  is.     In  that  day  will  appear  the  law  written  in  theii 


CHAPTER  II  367 

17  But  if  thou  art  called  a  Jew,  and  restest  in  the  law,  faiid  gloriest  in 

18  God,  And  knowest  his  will,  and  discernest  the  things  that  differ, 

19  being  instructed  out  of  the  law  :  And  art  confident  that  thyself  art 

20  a  guide  to  the  blind,  a  light  of  them  that  are  in  darkness,   An 
instructer  of  the  ignorant,  a  teacher  of  babes,  having  the  form  of 

21  knowledge  and  truth  in  the  law :  Thou  that  teachest  another,  dost 
not  teach  thyself :  thou  that  proclaimest,  a   man  should  not  steal, 

2iJ  dost  steal :  Thou  that  sayest,  A  man  should  not  commit  adultery, 
dos'   commit  adultery :    thou  that   abhorrest  idols,  committest  sa- 

23  crilege.     Thou  that  gloriest  in  the  law,  by  transgressing  the  law 

24  dishonourest  thou  God  ?  For  the  name  of  God  is  blasphemed  among 

25  the  Gentiles  through  you,  *  as  it  is  written,  Circumcision  indeed 
profiteth,  if  thou  keepest  the  law  ;  but  if  thou  art  a  transgressor  of 

26  the  law,  thy  circumcision  is  become  uncircumcision.     Therefore 
if  the  uncircumcision  keep  the  righteousness  of  the  law,  shall  not 

27  his  uncircumcision  be  counted  for  circumcision  \     Yea,  the  uncir- 


hearts,  as  it  often  does  in  the  present  life  ;  when  God.  shall  judge  the  secrets  of 
men — On  secret  circumstances  depends  the  real  quality  of  actions,  frequently 
unknown  to  the  actors  themselves,  ver.  29.  Men  generally  form  their  judgments 
even  of  themselves,  merely  from  what  is  apparent.  According  to  my  Gospel — 
According  to  the  tenor  of  that  Gospel  which  is  committed  to  my  care.  Hence 
it  appears  that  the  Gospel  also  is  a  law. 

17.  But  if  thou  art  called  a  Jew — This  highest  point  of  Jewish  glorying,  (after 
a  farther  description  of  it  interposed,  ver.  17-20,  and  refuted,  ver.  21-24,)  is 
itself  refuted,  ver.  25,  &.c.  The  description  consists  of  twice  five  articles  ;  of 
which  the  former  five,  ver.  17,  18,  show  what  he  boasts  of  in  himself;  the  other 
five,  ver.  19,  20,  what  he  glories  in,  with  respect  to  others.  The  first  particular 
of  the  former  five  answers  to  the  first  of  the  latter ;  the  second  to  the  second, 
and  so  on.  And  restest  in  the  law — Dependest  on  it,  though  it  can  only  con. 
demn  thee  ;  and  gloriest  in  God — As  thy  God  :  and  that  too,  to  the  exclusion  of 
others. 

19.  Blind — in  darkness — ignorant — babes — These  were  the  titles  which  the  Jew§ 
generally  gave  the  Gentiles. 

20.  Having  the  form  of  knowledge  and  truth — That  is,  the  most  accurate  know 
ledge  of  the  truth. 

21.  Thou  dost  not  teach  thyself — He  does  not  teach  himself,  who  does  not  prac. 
tise  what  he  teaches.  Dost  thou  steal — commit  adultery — commit  sacrilege — 
Sin  grievously  against  tliy  neighbour,  thyself,  God.  St.  Paul  had  shown  the 
Gentiles,  first  their  sins  against  God,  then  against  themselves,  then  against  their 
neighbours.  He  now  inverts  the  order.  For  sins  against  God  are  the  most 
glaring  in  a  heathen,  but  not  in  a  Jew.  Thou  that  abhorrest  idols — Which  all  the 
Jews  did,  from  the  time  of  the  Babylonish  captivity ;  thou  committest  sacrilege 
— D()st  what  is  still  worse,  robbing  him,  who  is  God  over  all,  of  the  glory  which 
is  due  to  him. 

None  of  these  charges  were  rashly  advanced  against  the  Jews  of  that  age. 
For  as  their  own  historian  relates,  some  even  of  the  priests  lived  by  rapine,  and 
others  in  gross  uncleanness.  And  as  for  sacrilegiously  robbing  God  and  his 
altar,  it  had  been  complained  of  ever  since  Malachi.  So  that  the  instances  are 
giver  with  great  propriety  and  judgment. 

25.  Circumcision  indeed  profiteth — He  does  not  say  justifies.  How  far  it  pro. 
fitted  is  shown  in  the  3d  and  4th  chapters ;  thy  circumcision  is  become  uncircunu 
c'.sion — Is  so  already  in  effect.  Thou  wilt  have  no  more  benefit  by  it,  than  £ 
thou  hadst  never  received  it.  The  very  same  observation  holds  with  regard  to 
baptism. 

26.  If  the  uncii cumcision — That  is,  a  person  uncircumcised,  keep  the  law — 
Walk  agreeably  to  it ;  shall  not  hi9  uncircumcision  be  counted  for  circumcision — 
In  the  sight  of  God  ? 

27.  Yea,  the  uncircumcision  that  i-a  by  nature — Those  who  are,  literally  speaking, 

*  Isaiah  lii,  5. 


368  ROMANS. 

cunicision  that  is  by  nature,  fulfilling  thd  law,  snail  judge  thee,  who 
5i8  by  the  letter  and  circumcision  transgressest  the  law.     For  he  is  no 

a  Jew,  who  is  an  outward  Jew,  neither  is  that  circumcision  which 
29  i«  apparent  in  the  flesh.     But  he  is  a  Jew,  who  is  one  inwardly, 

ana  tiircumcision  is  that  of  the  heart,  in  the  spirit,  not  in  the  etter : 

whose  praise  is  not  from  men,  but  from  God. 
ill      What  then  is  the  advantage  of  the  Jew,  or  what  the  profit    f 

2  the   circumcision?      Much  everyway;  chiefly  in  that  they  weic 

3  entrusted  with  the  oracles  of  God.     For  what  if  some  believed 

4  not  ?  Shall  their  unbelief  disannul  the  faithfulness  of  God  ?  God 
forbid  :  let  God  be  true,  and  every  man  a  liar ;  as  it  is  written, 
*  That  thou  mightest  be  justified  in  the  saying,  and  mightest  ov«,r- 

5  come  when  thou  art  judged.  But  if  our  unrighteousness  com- 
mend the  righteousness  of  God,  what  shall  we  say  ?     Is  not  God 

6  unjust,  who  taketh  vengeance  ?     I  speak  as  a  man.     God  forbid  , 

7  otherwise  how  should  God  judge  the  world  ?  But  if  the  truth  of 
God  hath  abounded  to  his  glory  through  my  lie,  why  am   I  still 

8  judged  as  a  sinner  ?  And  why  may  we  not  (as  we  are  slandered, 
and  as  some  affirm  us  to  say)  do  evil,  that  good  may  come ' 
Whose  condemnation  is  just. 

uncircumcised,  fulflling  the  law — As  to  the  substance  of  it,  shall  judge  thee — 
Shall  condemn  thee  in  that  day  :  who  by  the  letter  and  circumcision — Who  having 
the  bare,  literal,  external  circumcision,  transgresseth  the  law. 

28.  For  he  is  not  a  Jew — In  tlie  most  important  sense,  that  is,  one  of  God's 
beloved  people,  who  is  one  in  outward  show  only  ;  neither  is  that  the  true  accept, 
able  circumcision  which  is  apparent  in  the  fie sh.    ■ 

29.  But  he  is  a  Jew — That  is,  one  of  God's  people,  who  is  one  inwardly — In 
the  secret  recesses  of  his  soul ;  and  the  acceptable  circumcision  is  that  of  the 
heart,  [referring  to  Deut.  xxx,  6,]  the  putting  away  all  inward  impurity.  This  is 
seated  in  the  spirit,  the  inmost  soul  renewed  by  the  Spirit  of  God,  and  not  in  the 
letter,  not  in  the  external  ceremony:  whose  praise  is  not  from  wen;  but  from 
God — The  only  Searcher  of  the  heart. 

III.  1.  What  then,  may  some  say,  is  the  advantage  of  the  Jew,  or  of  the  cir 
cumcision — That  is,  those  that  are  circumcised,  above  the  Gentiles  ? 

2.  Chiefly  in  that  they  were  entrusted  with  the  oracles  of  God — The  Scriptures, 
in  which  are  so  great  and  precious  promises ;  other  prerogatives  will  follow,  chap 
ix,  4,  5.  St.  Paul  here  singles  out  this,  by  which,  after  removing  the  objection, 
he  "vill  convict  them  so  much  the  more. 

3.  Shall  their  unbelief  disannul  the  faithfulness  of  God  ? — Will  he  not  still  mako 
good  hi.s  promises  to  them  that  do  believe  ? 

5.  But,  it  may  be  farther  objected,  if  our  unrighteousness  be  subservient  to  God's 
glory,  is  it  not  unjust  in  him  to  punish  us  for  it  ?  /  speak  as  a  man — As  human 
weakness  would  be  apt  to  speak. 

6  God  forbid — By  no  means.  If  it  were  unjust  in  God  to  punish  that  un- 
righteousne.'ss,  which  is  subservient  to  his  own  glory ;  how  should  God  judge  the 
world  ? — Since  all  the  unrighteousness  in  the  world  will  then  commend  the  right 
eousness  of  God. 

7.  But,  may  the  objector  reply,  if  the  truth  of  God  hath  abounded — Has  been 
more  abundantly  shown,  through  my  lie — If  my  lie,  that  is,  practice  contrary  to 
truth,  conduces  to  the  glory  of  God,  by  making  his  truth  shine  with  superior 
advantage,  lohy  am  I  still  judged  as  a  sinner  ? — Can  this  be  said  to  be  any  sin  at 
ill  ?  Ought  I  not  to  do  what  would  otherwise  be  evil,  that  so  much  good  fnay 
come  ?  To  this  the  apostle  does  not  deign  to  give  a  direct  answer,  but  cuts  the 
objector  short  with  a  severe  reproof. 

8.  Whose  condemnation  is  just — The  condemnation  of  all  =vh;,  either  speak  or 
ict  in  this  manner.  So  the  apostle  absolutely  denies  tht.  lawfulness  of  doing 
ejii,  any  evil,  that  good  may  come. 

•  Psalm  li.  4. 


CHAPTER  III.  369 

9  What  then  ?  Are  we  better  than  they  ?  In  no  wise  :  for  we  have 
.0  before  proved  all,  both  Jews  and  Gentiles,  to  be  under  sin.     As  it 

1 1  is  written,  *  There  is  none  righteous,  no  not  one.     There  is  none 

12  that  understandeth ;  there  is  none  that  seeketh  after  God.  They 
have   all   turned   aside,   they   are    together    become    unprofitable , 

1 3  there  is  none  that  doeth  good,  no  not  one.  f  Their  throat  is  an 
open  sepulchre  ;  with  their  tongues  they  have  used  deceit ;   the 

M  J  poison  of  asps  is  under  their  lips.  §  Whose  mouth  is  full  of 
'  1  cursing  and  bitterness ;  ||  Their  feet  are  swift  to  shed  blood  ; 
.6  Destruction    and    misery    are    their    ways.    And    they    have    not 

1 7  known  the  way  of  peace ,  **  The  fear  of  God  is  not  before  their 

18  eyes.     Now  we  know  that  whatsoever  the  law  saith,   it  saith  to 

19  them  that  are  under  the  law;  that  every  mouth  may  be   stopped, 

20  and  all  the  world  become  guilty  before  God.  Therefore  no  flesh 
shall  be  justified  in  his  sight  by  the  works  of  the  law  ;  for  by  the 
law  is  the  knowledge  of  sin. 

21  But  now  the  righteousness  of  God  is  manifested  without  the  law, 

9.  What  then  ? — Here  he  resumes  what  he  said,  ver.  1.  Under  sin — Under  the 
guilt  and  power  of  it :  the  Jews  by  transgressing  the  written  law  :  the  Gentiles 
by  transgressing  the  law  of  nature. 

10.  As  it  is  written — That  ail  men  are  under  sin,  appears  from  the  vices  which 
have  raged  in  all  ages.  St.  Paul  therefore  rightly  cites  David  and  Isaiah,  though 
they  spoke  primarily  of  their  own  age,  and  expressed  what  manner  of  men  God 
sees  when  he  looks  down  from  heaven,  not  what  he  makes  them  by  his  grace. 
There  is  none  righteous — That  is  the  general  proposition.  The  particulars  fol. 
low;  their  dispositions  and  designs,  ver.  11,  12,  their  discourse,  ver.  13,  14,  their 
actions,  ver.  16-18. 

11.  There  is  none  that  understandeth — The  things  of  God. 

12.  They  have  all  turned  aside — From  the  good  way.  They  are  become  unpro. 
fitable — Helpless,  impotent,  unable  to  profit  either  themselves  or  others. 

13.  Their  throat — Is  noisome  and  dangerous  as  an  open  sepulchre.  Observe  the 
progress  of  evil  discourse,  proceeding  out  of  the  heart,  through  the  throat,  tongue, 
lips,  till  the  whole  mouth  is  filled  therewith.  The  poison  of  asps — Infectious, 
deadly,  backbiting,  tale  bearing,  evil  speaking,  is  under  (for  honey  is  on)  their 
lips.     An  asp  is  a  venomous  kind  of  serpent. 

14.  Cursing — Against  God  :  bitterness — Against  their  neighbour. 

17.  Of  peace — Which  can  only  spring  from  righteousness. 

18.  The  fear  of  God  is  not  before  their  eyes — Much  less  is  the  love  of  God  in 
iheii  heart. 

19.  Whatsoever  the  law — The  Old  Testament,  saith,  it  saith  to  them  that  are 
under  the  law — That  is,  to  those  who  own  its.  authority ;  to  the  Jews,  and  not 
the  Gentiles.  St.  Paul  quoted  no  scripture  against  them,  but  pleaded  with  them 
on.y  from  the  light  of  nature.  Every  mouth — Full  of  bitterness,  ver.  14,  and  yet 
of  boasting,  ver.  27,  may  become  guilty — May  be  fully  convicted,  and  apparently 
liable  to  most  just  condemnation.  These  tfhings  were  written  of  old,  and  were 
quoted  by  St.  Paul,  not  to  make  men  criminal,  but  to  prove  them  so. 

20.  No  flesh  shall  be  justified — None  shall  be  forgiven  and  accepted  of  God,  by 
the  works  of  the  law — On  this  ground,  that  he  hath  kept  the  law.  St.  Paul  means 
chiefly  the  moral  part  of  it,  ver.  19,  chap,  ii,  21,  &.c,  26,  which  alone  is  not  abo. 
lished,  ver.  31.  And  it  is  not  without  reason,  that  he  so  often  mentions  the 
U)orks  of  the  law,  whether  ceremonial  or  moral.  For  it  was  on  these  only  the 
Jews  relied,  being  wholly  ignorant  of  those  that  spring  from  faith.  For  by  the 
law  is  only  thf  knowledge  of  sin — But  no  deliverance  either  from  the  guilt  or 
uower  of  it. 

21.  But  now  the  righteousness  of  God — That  is,  the  manner  of  becoming  right, 
eous  which  God  hath  appointed,  without  the  law — Without  that  previous  oliediencfl 

*  Psalm  XIV,  1,  &c         t  Psalm  v  9.        t  Psalm  cxl,  3         ^  Psalm  x,  7 
II  Isaiah  lix.  7,  8.         **  Psahn  xxxvi,  1. 


370  ROMANS. 

22  being  attested  by  the  law  and  the  prophets,  Even  the  righteous 
ness  of  God,  by  the  faith  of  Jesus  Christ,  to  all  and  upon  all  that 

23  believe :  for  there  is  no  difference :   For  all  have  sinned,  and  are 

24  fallen  short  of  the  glory  of  God,  And  are  justified  freely  by  his 

25  grace,  through  the  redemption  which  is  in  Christ  Jesus  :  Whom 
God  hath  set  forth  a  propitiation,  through  faith  in  his  blood,  for  a 
demonstration  of  his  righteousness,  by  the  remission  of  past  sins 

26  through  the  forbearance  of  God  :  For  a  demonstration,  /  say,  of 
his  righteousness  in  this  present  time,  that  he  might  be  just,  and 
yet  the  justifier  of  him  that  believeth  in  Jesus. 

27  Where  is  boasting  then  ?    It  is  excluded.     By  what  law  ?    Of 

28  works  ?    Nay,  but  by  the  law  of  faith.     We  conclude  then,  that  a 

29  man  is  justified  by  faith,  without  the  works  of  the  law.  Is  God  the 
God  of  the  Jews  only,  and  not  also  of  the  Gentiles  ?    Surely  of  the 

30  Gentiles  also :   Seeing  it  is  one   God  who  will  justify  the  circum- 

which  the  law  requires :  without  reference  to  the  law,  or  dependence  on  it ;  is 
manifested — In  the  Gospel ;  being  attested  by  the  law  itself,  and  by  the  prophets 
— By  all  the  promises  in  the  Old  Testament. 

22.  To  all — The  Jews,  and  upon  all — The  Gentiles,  that  believe;  for  there  is 
no  difference — Either  as  to  the  need  of  justification,  or  the  manner  of  it. 

23.  For  all  have  sinned — In  Adam,  and  in  their  own  persons  ;  by  a  sinful  na- 
ture, sinful  tempers,  and  sinful  actions ;  and  are  fallen  short  of  the  glory  of 
God — The  supreme  end  of  man  ;  sliort  of  his  image  on  earth,  and  the  enjoyment 
of  him  in  heaven. 

24.  And  are  justified — Pardoned  and  accepted,  freely — Without  any  merit  of 
their  own,  by  his  grace — Not  their  own  righteousness  or  works,  through  the  re. 
demption — The  price  Christ  has  paid.  Freely  by  his  grace — One  of  these  expres. 
sions  might  have  served  to  convey  the  apostle's  meaning  ;  but  he  doubles  his 
assertion,  in  order  to  give  us  the  fullest  conviction  of  the  truth,  and  to  impress 
us  with  a  sense  of  its  peculiar  importance.  It  is  not  possible  to  find  words  that 
should  more  absolutely  exclude  all  consideration  of  our  own  works  and  obedi- 
ence ;  or  more  emphatically  ascribe  the  whole  of  our  justification  to  free  un- 
merited  goodness. 

25.  Whom  God  hath  set  forth — Before  angels  and  men,  a  propitiation — To 
appease  an  offended  God.  But  if,  as  some  teach,  God  never  was  offended,  there 
was  no  need  of  this  propitiation.  And  if  so,  Christ  died  in  vain.  To  declare 
his  righteousness — To  demonstrate  not  only  his  clemency,  but  his  justice  :  even 
that  vindictive  justice,  whose  essential  character  and  principal  office  is,  to  punish 
sin:  by  the  remission  of  past  sins — All  the  sins  antecedent  to  their  believing. 

26.  For  a  demonstration  of  his  righteousness — Both  of  his  justice  and  mercy, 
that  he  might  be  just — Showing  his  justice  on  his  own  Son  ;  and  yet  the  merciful 
^ustifier  of  every  one  that  believeth  in  Jesus.  That  he  might  be  just^Might 
evidence  himself  to  be  strictly  and  inviolably  righteous  in  the  administration  of 
his  government,  even  while  he  is  the  merciful  justifier  of  the  sinner  that  believeth 
in  Jesus.  The  attribute  of  justice  must  be  preserved  inviolate.  And  inviolate  it 
is  preserved,  if  there  was  a  real  infliction  of  punishment  on  our  Saviour.  On 
this  plan,  all  the  attributes  harmonize.  Every  attribute  is  glorified  :  and  not  one 
superseded,  no,  nor  so  much  as  clouded. 

27.  Where  is  the  boasting  then  of  the  Jeio  against  the  Gentile  ?  It  is  excluded. 
By  what  law  ?  Of  works?  Nay — This  would  have  left  room  for  boasting  ;  but 
by  the  law  of  faith — Since  this  requires  all,  without  distinction,  to  apply  as  guilty 
and  helpless  "sinners,  to  the  free  mercy  of  God  in  Christ.  The  law  of  faith  is 
that  Divine  constitution  which  makes  faith,  not  works,  the  condition  of  acceptance. 

28.  We  conclude  then,  that  a  man  is  justified  by  faith — And  even  by  this,  not 
as  it  is  a  work,  but  as  it  receives  Christ,  and  consequently  has  something  essen 
daily  different  from  all  our  works  whatsoever. 

29.  Surely  of  the  Gentiles  also — As  both  nature  and  the  Scriptures  show. 

30.  Seeing  it  is  one  G^d  who — .Shows  mercy  to  both,  and  by  the  very  Bamfl 
means. 


CHAPTER  IV  37  J 

il  cision  by  faith,  and  the  uncircumcicion  through  the  same  faith.  Do 
we  then  make  void  the  law  through  faith  1  God  forbid  :  yea,  we 
establish  the  law. 

IV.     What  shall  we  say  then,  That  our  father  Abraham  hath  found  justi- 

2  fication  according  to  the  flesh  ?    If  Abraham  was  justified  by  works, 

3  he  hath  whereof  to  glory  :  but  he  hath  not  in  the  sight  of  God.     For 
what  saith  the  Scripture  ?    *  Abraham  believed  God,  and  it  was 

4  imputed  to  him  for  righteousness.     Now  to  him  that  worketh,  the 

5  reward  is  not  reckoned  of  grace,  but  of  debt.     But  to  him  that 
worketh  not,  but  believeth  on  him  that  justifieth  the  ungodly,  his 

6  faith  is  imputed  to  him  for  righteousness.     So  David  also  affirm 
eth  the  happiness   of  the  man  to  whom  God  imputeth  righteous- 

7  ness  without  works :  t  Happy  are  they  whose   iniquities  are  for- 


31.  We  establish  the  law — Both  the  authority,  purity,  and  the  end  of  it ;  by 
defending  that  which  the  law  attests  :  by  pointing  out  Christ,  the  end  of  it,  and 
by  sliowing  liow  it  may  bo  fulfilled  in  its  purity. 

IV.  Having  proved  it  by  argument,  he  now  proves  by  example,  and  such  ex. 
ample  as  must  hive  greater  weight  with  the  Jews  than  any  other.  1.  That  jus- 
tification is  by  faith ;  2.  That  it  is  free  for  the  Gentiles. 

i.  That  our  father  Abraham  hath  found — Acceptance  with  God;  according  to 
the  flesh — That  is,  by  works. 

2.  The  meaning  is;  if  Abraham  had  been  justified  by  works,  he  would  have 
aad  room  to  glory.  But  he  had  not  room  to  glory.  Therefore  he  was  not  jus. 
tified    y  works. 

3.  Abraham  believed  God — That  promise  of  God  concerning  the  numerousness 
of  his  seed,  Gen.  xv,  5,  7;  but  especially  the  promise  concerning  Christ,  Gen. 
xii,  3 ;  through  whom  all  nations  should  be  blessed  :  and  it  was  imputed  to  him 
for  righteousness — God  accepted  him,  as  if  he  had  been  altogether  righteous. 

4.  Now  to  him  that  worketh — All  that  the  law  requires,  the  reward  is  no  favour, 
but  an  absolute  debt. 

These  two  examples  are  selected  and  applied  with  the  utmost  judgment  and 
propriety.  Abraham  was  the  most  illustrious  pattern  of  piety  among  the  Jewish 
patriarchs;  David  was  the  most  eminent  of  their  kings.  If  then  neitlier  of  these 
was  justified  by  his  own  obedience ;  if  they  both  obtained  acceptance  with  God, 
not  as  upright  beings  who  might  claim  it,  biit  as  sinful  creatures  who  must  implore 
it,  the  consequence  is  glaring.  It  is  such  as  must  strike  every  attentive  under, 
standing,  and  must  affect  every  individual  person. 

5.  But  to  him  that  worketh  not— li  being  impossible  he  should  without  faith, 
but  believeth — his  faith  is  imputed  to  him  for  righteousness — Therefore  God's 
affirming  of  Abraham,  that  faith  was  imputed  to  him  for  righteousness,  plainly 
shows  tluit  he  worked  not ;  or,  in  other  words,  that  he  was  not  justified  by  works, 
but  by  faith  only.  Hence  we  see  plainly  how  groundless  that  opinion  is,  that 
holiness  or  sanctification  is  previous  to  our  justification.  For  the  sinner  being 
first  convinced  of  his  sin  and  danger  by  the  Spirt  of  God,  stands  trembling  before 
the  awful  tribunal  of  Divine  justice ;  and  has  nothing  to  plead  but  his  own  guilt 
and  the  merits  of  a  Mediator.  Christ  here  interposes  ;  justice  is  satisfied  ;  the  sin 
is  remitted,  and  pardon  is  applied  to  the  =oul,  by  a  Divine  faith,  wrought  by  the 
Holy  Ghost,  who  then  begins  the  great  work  of  inward  sanctification. ^^  Thus  God 
justifies  the  ungodly,  and  yet  remains  just  and  true  to  all  his  attributes!  Bui 
'«ut  none  hence  presume  to  continue  in  sin ;  for  to  the  impenitent  God  is  a  con. 
euniing  fire.  On  him  that  justifieth  the  ungodly — If  a  man  could  possibly  be  made 
holy  before  he  was  justified,  it  would  entirely  set  his  justification  aside  ;  seeing  he 
could  not  in  the  very  nature  of  the  thing  be  justified,  if  he  were  not  at  that  very 
time  ungodly. 

6.  So  David  also — David  is  fitly  introduced  after  Abraham,  because  he  also 
received  and  delivered  down  the  promise ;  affirmeth — A  man  is  justified  by  faith 
alone,  and  not  by  works.  Without  works — That  is,  without  regard  to  any  formei 
good  works  sup^08ed  to  have  been  done  by  him. 

*  Gen.  XV,  6.         t  Psalm  xxxii,  1,  2. 


^72  ROM  -vNS 

• 

8  given,  and  whose  sins  are  covered  ;   [Is,ppy  ts  the  man  to  whom  the 

9  Lord  will  not  impute  sin.     Cometh  this  happiness  then  on  the  circum- 
cision only,  or  on  the  uncircumcision  also  ?   For  we  say  that  faith  was 

10  imputed  to  Abraham  for  righteousness.  How  was  it  then  im- 
puted ?    When  he  was  in  circumcision  or  in  uncircumcision  ?    Not 

11  in  circumcision,  but  in  imcircumcision.  And  he  received  the  sign 
of  circumcision,  a  seal  of  the.  righteousness  of  the  faith,  whicn  he 
had  in  uncircumcision,  that  he  might  be  the  father  of  all  who 
believe  in  uncircumcision,  that  righteousness   may  be  imputed  tt 

12  them  also.  And  the  father  of  the  circumcision  to  them,  who  n*.l 
only  are  of  the  circumcision,  but  also  walk  in  the  footsteps  of  thai 

13  faith  of  our  father  Abraham,  which  he  had  in  uncircumcision.  For 
the  promise,  that  he  should  be  the  heir  of  the  world,  was  not 
to  Abraham  or  his  seed  by  the  law,  but  by  the  righteousness  of 

14  faith.     For  if  they  who  are  of  the  law  are  heirs,  faith  is  made  void, 

15  and  the  promise  of  no  effect.     Because  the  law  workelh  wrath 

16  for  where  no  law  is,  there  is  no  transgression.     Therefore  it  ts  of 

7.  Happy  are  they  whose  sins  are  covered — With  the  veil  of  Divine  mercy.  If 
there  be  indeed  sucli  a  thing  as  happiness  on  earth,  it  is  the  portion  of  that  man 
whose  iniquities  are  forgiven,  and  who  enjoys  the  manifestation  of  that  pardon. 
Well  may  he  endure  all  the  afflictions  of  life  with  cheerfulness,  and  look  upon 
death  with  comfort.  O  let  us  not  contend  against  it,  but  earnestly  pray  that  this 
happiness  may  be  ours. 

9.  Cometh  this  happiness — Mentioned  by  Abraham  and  David,  on  the  circum. 
cision — Those  that  are  circumcised  only.  Faith  was  imputed  to  Abraham  for 
righteousnes/t — This  is  fully  consistent  with  our  being  justified,  that  is,  pardoned 
and  accepted  by  God  upon  our  bolieving,  for  the  sake  of  what  Christ  hath  done 
and  suffered.  For  though  this  and  this  alone  be  the  meritorious  cause  of  our  ac. 
ceptance  with  God,  yet  faith  may  be  said  to  be  imputed  to  us  for  righteousness., 
as  it  is  the  sole  condition  of  our  acceptance.  We  may  observe  here,  Forgiveness, 
not  imputing  sin,  and  imputing  righteousness,  are  all  one. 

10.  Not  in  circumcision — Not  after  he  was  circumcised :  for  he  was  justified 
before  Ishmael  was  born.  Gen.  xv ;  but  he  was  not  circumcised  till  Ishmael  was 
thirteen  years  old,  Gen.  xvii,  25. 

11.  And — After  he  was  justified,  he  received  the  sign  of  circumcision — Circum. 
cision,  which  was  a  sign  or  token  of  his  being  in  covenant  with  God :  a  seal — 
An  assurance  on  God's  part,  that  he  accounted  him  righteous,  upon  his  believing, 
before  he  was  circumcised ;  who  believe  in  uncircumcision — That  is,  though  they 
are  not  circumcised. 

12.  And  the  father  of  the  circumcision — Of  those  wlio  are  circumcised,  and 
believe  as  Abraham  did.  To  those  who  believe  not,  Abraham  is  not  a  father, 
neither  are  they  his  seed. 

13.  The  promise  that  he  should  he  the  heir  of  the  world — Is  the  same  as  that  he 
should  be  the  father  of  all  nations;  namely,  of  those  in  all  nations  who  received 
the  blessing.  Tlie  whole  world  was  promised  to  him  and  them  conjointly.  Christ 
is  the  heir  of  tlie  world,  and  of  all  things;  and  so  are  all  Abraham's  seed,  all  that 
believe  in  him  with  the  faith  of  Abraham. 

14.  If  they  only  who  are  of  the  law,  wlio  have  kept  the  whole  law,  are  kcirt, 
faith  is  made  void;  no  blessing  being  to  be  obtained  by  it;  and  so  the  protnige 
is  of  no  effect. 

15.  Because  the  law — Considered  apart  from  that  grace,  which  though  it  was 
m  fact  mingled  with  it,  yet  is  no  part  of  the  lejral  dispensation,  is  so  difficult, 
and  we  so  weak  and  sinfiil,  that  instead  of  bringiiig  us  a  blessing  it  only 
worketh  wrath;  ii  becomes  to  us  an  occasion  of  wrath,  and  exposes  us  to  punish- 
me"t  as  transgressors.  Where  there  is  no  law — In  force,  there  can  be  no  trans. 
gre''"in  of  it. 

1^.  Therefore  it — The  blessing,  is  of  faith,  that  it  might  be  of  grace — Th^t  it 
might  appear  to  flow  from  the  free  love  of  God,  and  that  the  promise  might  b* 


CHAPTER  V  373 

taitli,  that  it  might  be  of  grace,  that  the  promise  might  be  firm  to  all 
the  seed ,  not  only  to  that  also  which  is  of  the  law,  but  to  that  also 

17  which  is  of  the  faith  of  Abraham,  who  is  the  father  of  us  all,  (As  it  is 
written,  *I  have  appointed  thee  a  father  of  many  nations)  before 
God  in  whom  he  believed,  as  quickening  the  dead,  and  cjxlling  the 

\9  things  that  are  not,  as  though  they  were:  Who  against  hope  be- 
lieved in  hope,  that  he  should  be  the  father  of  many  natioiB,  ar- 

\t  cording  to  that  which  was  spoken,  t  So  shall  thy  seed  be.  And 
not  being  weak  in  faith,  he  considered  not  his  own  body  now  dead, 
being   about   a  hundred   years  old,  nor  the  deadness  of   Sarah's 

2(>  womb.     He  staggered  not  at  the  promise  of  God  through  unbe- 

21  lief,  but  was  strengthened  in  faith,  giving  glory  to  God,  And  be- 
ing fully  assured,  that  what  he  had  promised  he  was   able  also  to 

22  perform.     And  therefore  it  was  imputed  to  him  for  righteousness. 

23  Now  it  was  not  written  on  his  account  only,  that  it  was  imputed 

24  unto  him,  But  on  ours  also,  to  whom  it  will  be  imputed,  if  we  be- 

25  lieve  on  him  who  raised  up  Jesus  our  Lord  from  the  dead.  Who 
was  delivered  for  our  offences,  and  was  raised  for  our  justification. 

V.       Therefore  being  justified  by  faith,  we   have  peace  with   God, 
2  through  our  Lord  Jesus   Christ :   By  whom  also  we  have  had  ac- 

firm,  sure,  and  effectual,  to  all  the  spiritual  seed  of  Abraham  ;  not  only  Jews,  but 
Gentiles  also,  if  they  follow  his  faiti:. 

17.  Before  God — Though  before  men  nothing  of  this  appeared,  those  nations 
being  then  unborn  :  as  quickening  the  dead — The  dead  are  not  dead  to  him.  And 
even  the  things  that  are  not,  are  before  God — And  calling  the  things  that  are  not 
— Summoning  them  to  rise  into  being,  and  appear  before  him.  The  seed  of  Abra 
ham  did  not  then  exist ;  yet  God  said,  So  shall  thy  seed  be.  A  man  can  say  to 
his  servant  actually  existing,  Do  this;  and  he  doth  it.  But  God  saith  to  the  light, 
while  it  does  not  exist,  Go  forth;  and  it  goeth. 

18-21.  The  apostle  shows  the  power  and  excellence  of  that  faith,  to  which  lie 
ascribes  justification.  Who  against  hope — Against  all  probability,  believed  and 
hoped  in  the  promise.  The  same  thing  is  apprehended  both  by  faith  and  hope; 
by  faith,  as  a  thing  which  God  hath  spoken  ;  by  hope,  as  a  good  thing  which 
God  hath  promised  to  us.  So  shall  thy  seed  be — Both  natural  and  spiritual,  as 
the  stars  of  heaven  for  multitude. 

iJO.  Giving  God  the  glory  of  his  truth  and  power. 

23.  On  his  account  only — To  do  personal  honour  to  him. 

24.  But  on  ours  also — To  establish  us  in  seeking  justification  by  faith,  and  not 
by  works ;  and  to  afford  a  full  answer  to  those  who  say  that  "  to  be  justified  by 
works  means  only  by  Judaism  :  to  be  justified  by  faith  means  by  embracing 
Christianity,  that  is,  the  system  of  doctrines  so  called."  Sure  it  is  that  Abra. 
ham  could  not  in  this  sense  be  justified  either  by  fiiith  or  by  works;  and  equally 
sure,  that  David  (taking  the  words  thus)  was  justified  by  works,  not  by  faith. 
Who  raised  up  Jesus  from  the  dead — As  he  did  in  a  manner  both  Abraham  and 
Sarah.  If  we  believe  on  him  who  raised  up  Jesus — God  the  Father  therefore  is 
the  proper  object  of  justifying  faith.  It  is  observable,  that  St.  Paul  here,  in 
speaking  both  of  our  faith  and  of  the  faith  of  Abraham,  puts  a  part  for  the  w  hole. 

\nd  he  mentions  that  part,  with  regard  to  Abraham,  which  would  naturally  affect 
Ihe  Jew  s  most. 

25.  Who  was  delivered — To  death,  for  our  offences — As  an  atonement  for 
them  ;  and  raised  for  our  justification — To  empower  us  to  receive  that  atonement 
by  ^afc  h 

\.  1.  Being  justified  by  faith — Tliis  is  the  sum  of  the  preceding  chapters,  we 
have  peace  with  God — Being  enemies  to  God  no  longer,  ver.  10,  neither  fearing 
his  wratn,  ver.  9  :  we  liave  peace  ;  hope,  love,  and  power  over  sin,  the  sum  of  the 
5th,  6th,  7th,  and  8th  chapters.  These  are  the  fruits  of  juFtifying  faith:  where 
these  are  not,  that  faith  is  not. 

*  Gen.  xviu  5  +  Gen   xv,  5. 


iJ74  ROMANS 

cess  through  faitl,  into  this  grace  wherein  we  stand,  and  rejoice  m 

3  hope  of  the  glory  of  God.     And  not  only  so,  but  we  glory  in  tribu- 

4  lations  also,  knowing  that  tribulation  worketh  patience.  And  patience 

5  experience,  and  experience  hope ;  And  hope  shameth   ijs  not,  be- 
cause the  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy 

6  Ghost  which  is  given  unto  us.     For  when  we  were  yet  without 

7  strength,  in  due  time  Christ  died  for  the  ungodly.     Now  one  will 
scarce  die  for  a  just  man  ;  yet  perhaps  for  the  good  man  one  woul! 

8  even  dare  to  die.     But  God  recommendeth  his  love  toward  us,  ii 

9  that,  while  we  were  yet  sinners,  Christ  died  for  us.     Much  mon 
then  being  now  justified  by  his  blood,  we  shall  be  saved  from  wratl 

10  through  him.     For  if,  being  enemies,  we  were  reconciled  to   God 
by  the  death  of  his  Son,  much  more  being  reconciled,  we  shall 

11  be  saved  through  his  life.     And  not  only  so,  but  we  also  glory  in 

2.  Into  this  grace — This  state  of  favour. 

3.  Wf  glory  in  tribulations  also — Which  ve  are  so  far  from  esteeming  a  mark 
of  God's  displeasure,  that  we  receive  them  as  tokens  of  his  fatherly  love,  whereby 
we  are  prepared  for  a  more  exalted  happiness.  The  Jews  objected  to  the  perse 
cuted  state  of  the  Christians  as  inconsistent  with  the  people  of  the  Messiah.  It 
is  therefore  with  great  propriety  that  the  apostle  so  often  mentions  the  blessings 
arising  from  this  very  thing. 

4.  And  patience  works  more  experience  of  the  sincerity  of  our  grace,  and  of 
God's  power  and  faithfulness. 

5.  Hope  shame th  us  not — That  is,  gives  us  the  highest  glorying.  We  glory  in 
this  our  hope,  because  the  love  of  God  is  shed  abroad  in  our  hearts — The  Divine 
conviction  of  God's  love  to  us,  and  that  love  to  God,  which  is  both  the  earnest 
and  the  beginning  of  heaven  :  by  the  Holy  Ghost — The  efficient  cause  of  all  these 
present  blessings,  and  the  earnest  of  those  to  come. 

6.  How  can  we  now  doubt  of  God's  love  ?  for  when  we  were  without  strength 
— Either  to  think,  will,  or  do  any  thing  good,  in  due  time — Neither  too  soon  nor 
too  late;  but  in  that  very  point  of  time  which  the  wisdom  of  God  knew  to  be 
more  proper  than  any  other,  Christ  died  for  the  ungodly — Not  only  to  set  them 
a  pattern,  or  to  procure  them  power  to  follow  it.  It  does  not  appear  that  this 
expression  of  dying  for  any  one,  has  any  other  signification,  than  that  of  rescuing 
the  life  of  another,  by  laying  down  our  own. 

7.  A  just  man — One  that  gives  to  all  what  is  strictly  their  due ;  the  good  man — 
One  who  is  eminently  holy,  full  of  love,  of  compassion,  kindness,  mildness,  of 
every  heavenly  and  amiable  temper.  Perhaps — one — would — even — dare  to  die — 
Every  word  increases  the  strangeness  of  the  thing,  and  declares  even  this  to  be 
something  great  and  unusual. 

8.  But  God  recommendeth — A  most  elegant  expression.  Those  are  wont  to  be 
recommended  to  us,  who  were  before  either  unknown  to,  or  alienated  from  us, 
while  we  were  sinners — So  far  from  being  good,  that  we  were  not  even  just. 

9.  By  his  blood — By  his  blood  shedding  we  shall  be  saved  from  wrath  through 
him — That  is,  from  all  the  effects  of  the  wrath  of  God.  But  is  there  then 
wrath  in  God  ?  Is  not  wrath  a  human  passion  ?  And  how  can  this  human 
passion  be  in  God?  We  may  answer  this  by  another  question:  is  not  love  a 
human  peission  ?  And  how  can  this  human  passion  be  in  God?  But  to  answer 
airectly:  wrath  in  man,  and  so  love  in  man,  is  a  human  passion.  But  wrath 
in  God  is  not  a  human  passion  ;  nor  is  love,  as  it  is  in  God.  Therefore  the 
inspired  writers  ascribe  both  the  one  and  the  other  to  God,  only  in  an  ana- 
logical sense. 

10.  If — As  sure  as.  So  the  word  frequently  signifies  ;  particularly  in  this  and 
the  8th  chapter.  We  shall  be  saved — Sanctified  and  glorified,  through  his  life — 
Who  ever  liveth  to  make  intercession  for  us. 

11.  And  not  only  so,  hut  we  also  glory — The  whole  sentence,  from  the  .^d  to  the 
11th  verse,  may  be  taken  together  thus :  We  not  only  rejoice  in  hope  of  the  glory 
of  God,  but  also  in  the  midst  of  tribulations,  ite  glory  in  God  himself,  through  out 
Lord  Jesus  Christ,  by  whom  we  have  now  received  the  reconciliation. 


CHAPTER  V.  "'STS 

God,  through  our  Lord  Jesus  Christ,  by  whom  we  have  now  re 
ceived  the  reconciliation. 

12  Therefore  as  by  one  man  sin  entered  into  the  world,  and  death 

13  by  sin,  even  so  death  passed  upon  all  men,  in  that  all  sinned.  For 
until  the  law,  sin  was  in  the  world :  but  sin  is  not  imputed,  where 

I  i  there  is  no  law.  Nevertheless  death  reigned  from  Adam  to  Moses, 
even  over  them  that  had  not  sinned  after  the  likeness  of  Adam's 

1 0  transgression,  who  is  the  figure  of  him  that  was  to  come.  Yet  not 
as  the  offence,  so  also  is  the  free  gift.  For  if  by  the  offence  of  one 
many  died,  much  more  the  grace  of  God,  and  the  gift  by  grace, 

16  that  of  one  man^  Jesus  Christ,  hath  abounded  imto  many.  And  not 
as  the  loss  by  one  that  sinned,  so  is  the  gift ;  for  the  sentence  was 

12.  Therefore — This  refers  to  all  the  preceding  discourse ;  from  which  the 
apostle  infers  what  follows  :  he  does  not  therefore  properly  make  a  digression, 
but  returns  to  speak  again  of  sin  and  of  righteousness.  As  by  one  man — Adam ; 
who  is  mentioned,  and  not  Eve,  as  being  the  representative  of  mankind ;  sin 
entered  into  the  world — Actual  sin,  and  its  consequence,  a  sinful  nature  ;  and 
death — With  all  its  attendants.  It  entered  into  the  world,  when  it  entered  into 
being ;  or  till  then  it  did  not  exist,  by  sin — Tlierefore  it  could  not  enter  before 
sin.  Even  so  death  passed  upon  all  men — Namely,  by  one  man,  in  that — So  the 
word  is  used  also,  2  Cor.  v.  4  :  all  sinned — In  Adam.  These  words  assign  the 
reason  why  death  came  upon  all  men;  infants  themselves  not  excepted,  in  that 
all  sinned. 

13.  For  until  the  law,  sin  was  in  the  world — All,  I  say,  had  sinned,  for  sin  was 
tn  the  world  long  before  the  written  law  ;  but,  I  grant,  sin  is  not  so  much  imputed, 
nor  so  severely  punished  by  God,  where  there  is  no  express  law  to  convince  men 
of  it.     Yet  that  all  had  sinned  even  then  appears,  in  that  all  died. 

14.  Death  reigned — And  how  vast  is  his  kingdom !  Scarce  can  we  find  any 
king,  who  has  as  many  subjects,  as  are  the  kings  whom  he  hath  conquered  !  Even 
over  them  that  had  not  sinned  after  the  likeness  of  Adam's  transgression — Even 
over  infants  who  had  never  sinned,  as  Adam  did,  in  their  own  persons ;  and  over 
others,  who  had  not,  like  him,  sinned  against  an  express  law.  Who  is  the  figure 
of  him  that  was  to  come — Each  of  them  being  a  public  person,  and  a  federal  head 
of  mankind.  Tlie  one,  the  fountain  of  sin  and  death  to  mankind  by  his  offence  ; 
the  other,  of  righteousness  and  life  by  his  free  gifl. 

Thus  far  the  apostle  shows  the  agreement  between  the  first  and  second  Adam  ; 
afterward  he  shows  the  difference  between  them.  The  agreement  may  be  sum- 
med  up  thus :  as  by  one  man  sin  entered  into  the  world,  and  death  by  sin ;  so 
by  one  man  righteousness  entered  into  the  world,  and  life  by  righteousness.  As 
doath  passed  upon  all  men,  in  that  all  had  sinned ;  so  life  passed  upon  all  men, 
(who  are  in  the  second  Adam  by  faith,)  in  that  all  are  justified.  And  as  death 
through  the  sin  of  the  first  Adam,  reigned  even  over  them  who  had  not  sinned 
after  the  likeness  of  Adani's  transgression  :  so  through  the  righteousness  of  Christ, 
even  those  who  have  not  obeyed,  after  the  likeness  of  his  obedience,  shall  reign 
in  life.  We  may  add,  as  the  sin  of  Adam,  without  the  sins  which  we  aflerward 
committed,  brought  us  death  ;  so  the  righteousness  of  Christ,  without  the  good 
works  which  we  afterward  performed,  brings  us  life;  although  still  every  good, 
as  well  as  evil  work,  will  receive  its  due  reward. 

15.  Yet  not — St.  Paul  now  describes  the  difference  between  Adam  and  Christ; 
5nd  that  much  more  directly  and  expressly  than  the  agreement  between  them. 
Now  the  fill  and  the  free  gifl  differ,  1.  In  amplitude,  ver.  15.  2.  He  from  whom 
«in  came,  and  he  from  whom  the  free  gifl  came,  (termed  also  the  gift  of  right, 
f.ousness,)  differ  in  power,  ver.  16.  3.  The  reason  of  both  is  subjoined,  '-er-  17. 
4.  This  premised,  the  offence  and  tlie  free  gift  are  compared,  with  regard  lo  their 
effect,  ver.  18,  and  with  regard  to  tlieir  cause,  ver.  19. 

16.  The  sentence  was  by  one  offence  to  Adam's  condemnation — Occasioning  the 
sentence  of  death  to  pass  upon  him,  which  by  consequence  overwhelmea  hi* 
posterity  :  but  the  free  gift  is  of  many  offences  unto  just  if  cation — Unto  *he  pur 
chasing  it  for  all  men,  notwithstand":ng  many  offences. 


376  ROMaNS. 

by  one  offence  to  condemnation  ;  but  the  free  gift  is  of  many  offences 

1 7  unto  justification.  For  if  through  one  man's  offence,  death  reigned 
by  one,  they  who  receive  the  abundance  of  grace  and  the  gift  of 
righteousness,  shall  much  more  reign  in  life  by  one,  even  Jesus 

18  Christ.  As  therefore  by  one  offence  the  sentence  of  death  came 
upon  all  men  to  condemnation,  so  also  by  one  righteousne>-:    the 

19  free  gift  came  upon  all  men  to  justification  of  life.      For  Js   by 

the  disobedience  of  one  man,  many  were  constituted  sinners,  sj  bj 
"20  the  obedience  of  one,  many  shall  be  constituted  righteous.     But 

the   law  came  in  between,  that  the   offence   might  abound :   yet 
21   where  sin  abounded,  grace  did  much  more  abound:  That  as  sin 

had   reigned    through   death,   so  grace   also   might  reign   through 

righteousness  to  eternal  life,  by  Jesus  Christ  our  J^ord. 
VI.      What  shall  we  say,  then  ?    We  will  continue  in  sin,  that  grace 

2  may  abound  ?    God  forbid.     How  shall  we  who  are  dead  to  sin  live 

3  any  longer  therein  ?    Know  ye  not,  that  as  many  of  us  as  have  been 
baptized   into   Jesus   Christ,   have  been  baptized  into  his  death  ? 

4  Therefore  we  are  buried  with  him  through  baptism  into  death,  that 
as  Christ  was  raised  from  the  dead  by  the  glory  of  the  Father,  so 

5  we  also  should  walk  in  newness  of  life.     For  if  we  have  been  planted 

17.  There  is  a  difference  between  grace  and  the  gift.  Grace  is  opposed  to  the 
offence,  the  gift  to  death,  being  the  gift  of  life. 

18.  Justification  of  life  is  that  sentence  of  God,  by  which  a  sinner  under  sen- 
tence of  death  is  adjudged  to  life. 

19.  As  by  the  disobedience  of  one  man,  many,  that  is,  all  men,  were  constituted 
sinners — Being  then  in  the  loins  of  their  first  parent,  the  common  head  and  re- 
presentative  of  them  all ;  so  by  the  obedience  of  one — By  his  obedience  unto  death  : 
by  his  dying  for  us ;  7nany — All  that  believe,  shall  be  constituted  righteous — Jus- 
tified,  pardoned. 

20.  The  law  came  in  between — The  offence  and  the  free  gifl,  that  the  offence 
might  abound — That  is,  the  consequence,  (not  the  design,)  of  the  law's  coming 
in,  was,  not  the  taking  away  of  sin,  but  the  increase  of  it ;  yet  where  sin  abound, 
ed  grace  did  much  more  abound — Not  only  in  the  remission  of  that  sin  which 
Adam  brought  on  us,  but  of  all  our  own  ;  not  only  in  remission  of  sins,  but  in- 
fusion  of  holiness  :  not  only  in  deliverance  from  death,  but  admission  to  ever, 
lasting  life  ;  a  far  more  noble  and  excellent  life  tlian  that  which  we  lost  by 
Adam's  fall. 

21.  That  as  sin  had  reigned — so  grace  also  might  reign — Which  could  not 
reign  before  the  fall  ;  before  man  had  sinned.  Through  righteousness  to  eternal 
life,  through  Jesus  Christ  our  Lord — Here  is  pointed  out  the  source  of  all  our 
blessings,  the  rich  and  free  grace  of  God.  The  meritorious  cause ;  nrt  any  works 
of  righteousness  of  man,  but  the  alone  merits  of  our  Lord  Jesus  Christ.  The 
effect  or  end  of  all;   not  only  pardon,  but  life  ;  Divine  life,  leading  to  glory. 

VI.  The  apostle  here  sets  himself  more  fully  to  viiulic;ite  his  doctrine  from 
the  consequence  above  suggested,  chap,  iii,  7,  8.  He  had  then  only  in  strong 
terms  denied  and  renounced  it.     Here  lie  removes  the  very  foundation  thereof. 

2.  Dead  to  sin — Free  both  from  tiie  guilt  and  from  tlie  |)ower  of  it. 

3.  .4s  many  as  have  been  baptized  into  Jesus  Christ,  have  been  biptized  into  hii 
death — In  baptism  we,  through  faith,  are  ingrafted  into  Christ,  and  we  draw  new 
spiritual  life  from  this  new  root,  through  his  Spirit,  who  fashions  us  like  unto 
him,  and  particularly  with  regard  to  his  death  and  resurrection. 

4.  We  are  buried  with  him — Alluding  to  the  ancient  manner  of  baptizing  by 
immersion  :  that  as  Christ  xoas  raised  from  the  dead  by  the  glory — Glorious  power 
of  the  Father,  so  we  also  by  the  same  power  should  r'se  ag:iin  :  and  as  he  lives  a 
new  life  in  heaven,  so  we  should  walk  in  newness  of  life.  This,  says  the  apos- 
lie,  our  very  baptism  represents  to  us. 

5.  Par — Surely  these  two  mu.st  go  together  ;  so  that  if  we  are  indeed  mad* 
conformable  to  his  death,  we  shall  also  know  the  power  of  his  resurrection 


CHAPTER   VI.  377 

together  h  the  likeness  of  his  death,  we  shall  be  alsoira  the  likeness 

6  of  his  resurrection  :   Knowing  this,  that  our  old  man  is  crucified 
with  him,  that  the  body  of  sin  might  be  destroyed,  that  we  might 

7  no  longer  serve  sin.     For  he  that  is  dead  is  freed  from  sin.     And 

8  we  believe,  that  if  we  are  dead  with  Christ,  we  shall  also  live  with 

9  him :   Knowing  that  Christ  being  raised  from  the  dead,  dieth  no 

10  more  ;  death  no  inore  hath  dominion  over  him.  For  in  that  he 
died,  he  died  to  sin  once  for  all ;  but  in  that  he  liveth,  he  liveth 

11  unto  God.  So  reckon  ye  yourselves  to  be  dead  indeed  to  sin,  but 
'.*?  'ilive  to  God,  through  Jesus  Christ  our   Lord.     Therefore  let  not 

Ai.  reign  in  your  mortal  body,  to  obey  it  in  the  desires  thereof 
lo  Neither  present  your  members  to  sin  as  instruments  of  unrighteous- 
ness ;  but  present  yourselves  to  God,  as  alive  from  the  dead,  and 

14  your  members  to  God,  as  instruments  of  righteousness :  For  sin 
shall  not  have  dominion  over  you  ;  for  ye  are  not  under  the  law, 
but  under  grace. 

15  What  then  ?    Shall  we  sin,  because  we  are  not  under  the  law, 

16  but  under  grace  ?  God  forbid.  Know  ye  not,  that  to  whom  ye  pre- 
sent yourselves  servants  to  obey,  his  servants  ye  are  whom  ye 
obey  ?    Whether  of  sin  unto  death,  or  of  obedience  unto  righteous- 

17  ness?  But  thanks  be  to  God,  that  whereas  ye  were  the  servants 
of  sin,  ye  have  now  obeyed  from  the  heart  the  form  of  doctrine 

18  into  which  ye  have  been  delivered.     Being  then  set  free  from  sin, 

6.  Our  old  man — Coeval  with  our  being,  and  as  old  as  the  fall,  our  evil  na-        *"' 
ture  ;  a  strong  and  beautiful  expression  for  that  entire  depravity  and  corruption, 
which  by  nature  spreads  itself  over  the  whole  m.m,  leaving  no  part  uninfected. 

This  in  a  believer  is  crucified  with  Christ,  mortified,  gradually  killed,  by  virtue 
of  our  union  with  him  :  that  the  body  of  sin — All  evil  tempers,  words,  and  ac- 
tiDns,  which  are  the  members  of  the  old  man.  Col.  iii,  5,  might  be  destroyed. 

7.  For  he  that  is  dead — With  Christ,  is  freed  jrom  the  guilt  of  past,  and  from 
the  power  of  present  sin,  as  dead  men  from  the  commands  of  their  former 
•n  asters. 

8    Dead  with  Christ — Conformed  to  his  death,  by  dying  to  sin. 
10.  He  died  to  sin — To  atone  for  and  abolish  it :  he  liveth  unto  God — A  glo- 
rious  eternal  life,  such  as  we  shall  live  also. 

12.  Let  not  sin  reign  even  in  your  mortal  body— It  must  be  subject  to  death, 
out  it  need  not  be  subject  to  sin. 

13.  Neither  present  your  members  to  sin — To  corrupt  nature,  '.  niera  tyrant : 
hut  to  God — Your  lawful  king. 

14.  Sin  shall  not  have  dominion  over  you — It  has  neither  right  nor  ;..ower.  For 
ye  are  not  under  the  law — A  dispensation  of  terror  and  bondage,  which  only 
RJiows  sin,  without  enabling  you  to  conquer  it ;  but  under  grace — Under  the  mcr- 
ciful  dispensation  of  the  Gospel,  which  brings  complete  victory  over  it;  to  every 
one  who  is  under  the  powerful  influences  of  the  spirit  of  Christ. 

17.  The  form  of  doctrine  into  which  ye  have  been  delivered — Literally  it  is;  the 
mould  into  which  ye  have  been  delivered — Which,  ;is  it  contains  a  beautiful  allu 
sion,  conveys  also  a  ver^  instructive  admonition  :  intimating  that  our  minds,  all 
oUant  and  ductile,  sIiouIq  be  conformed  to  the  Gospel  precepts,  as  liquid  laetals 
tr.k«  the  figure,  of  the  mould  into  which  they  are  cast. 

13.  Being  then  set  free  from  sin — We  may  see  the  apostle's  metnod  thus  far  at 
o".e  view. 

.  Bondage  to  sin,  Chap,  iii,  9 

2    The  knowledge  of  sin  by  the  law;  a  sense  of  God's  wrath  ;  in 

kvard  deiith,  iii,  20 

3.  The  revelation  of  the  righteousness  of  God  in  Christ  through  tie 

Gospel,  iii,  21 

i.  The  centre  of  all  faith,  embracing  that  righteousness,  iii.  22 


378  ROMANS. 

J  9  ye  are  become  the  servants  of  righteousness.  I  speak  after  the 
manner  of  men,  because  of  the  weakness  of  your  flesh  As  ye 
have  presented  your  members  servants  to  uncleanness  and  in- 
iquity unto  iniquity,  so  now  present  your  members  sermnts  of 

20  righteousness  unto  holiness.     For  when  ye  were  the  servants  o. 

21  sin,  ye  were  free  from  righteousness.  What  fruit  had  ye  then 
from  those  things  whereof  ye  are  now  ashamed?    For  the  «  ud  of 

2-;  those  things  is  death.  But  now  being  made  free  from  sin,  ana 
become  servants  to  God,  ye  have  your  fruit  unto  holiness,  and  the 

23  end  everlasting  life.  For  death  is  the  wages  of  sin ;  but  eternal 
life  is  the  gift  of  God  through  Jesus  Christ  our  Lord. 

VII.    Know  ye  not,  brethren,  (for  I  speak  to  them  that  know  the  law,) 

2  that  the  law  hath  dominion  over  a  man  as  long  as  he  liveth !  For 
the  married  woman  is  bound  to  her  husband  while  he  is  alive ;  but 
if  her  husband  be  dead,  she  is  freed  from  the  law  of  her  husband. 

3  Therefore  if  she  marry  another  man  while  her  husband  liveth,  she 
will  be  called  an  adulteress :  but  if  her  husband  be  dead,  she  is 
free  from  that  law,  so  as  to  be  no  adulteress,  though   she   marry 

4  another  man.  Therefore  ye  also,  my  brethren,  are  become  dead 
to  the  law  by  the  body  of  Christ ;  that  ye  might  be  married  to  an- 
other, even  to  him  who  was  raised  from  the  dead,  that  we  may 

5.  Justification,  whereby  G!od  forgives  all  past  sin,  and  freely  ac- 

cepts the  sinner.  Chap,  iii,  24 

6.  The  gift  of  tiie  Holy  Ghost :  a  sense  of  God's  love  :  new,  in- 

ward life,  v,  5 ;  vi,  4 

7.  The  free  service  of  righteousness,  vi,  12 

19.  /  speak  after  the  manner  of  men — Thus  it  is  necessary  that  the  Scripture 
should  let  itself  down  to  the  language  of  men  ;  because  of  the  weakness  of  your 
flesh.  Slowness  of  understanding  flows  from  the  weakness  of  the  flesh,  that  is, 
of  human  nature.  As  ye  have  presented  your  members  servants  to  uncleanness 
and  iniquity  unto  iniquity,  so  now  present  your  members  servants  of  righteousness, 
unto  holiness — Iniquity  (whereof  uncleanness  is  an  eminent  part)  is  here  opposed 
to  righteousness.  And  unto  iniquity  is  the  opposite  of  unto  holiness.  Righteous- 
ness here,  is  a  conformity  to  the  Divine  will ;  holiness,  to  the  whole  Divine  na- 
ture. Observe  !  they  wlio  are  servants  of  righteousness  go  on  to  holiness,  but  they 
who  are  servants  to  iniquity  get  no  farther.  Righteousness  is  service,  because  we 
live  according  to  the  will  of  another ;  but  liberty,  because  of  our  inclination  to 
it  and  delight  in  it. 

20.  When  ye  were  the  servants  of  sin,  ye  were  free  from  righteousness — In  all 
reason  therefore  ye  ought  now  to  be  free  from  unrighteousness  ;  to  be  as  uniform 
and  zealous  in  serving  God,  as  ye  were  in  serving  the  devil. 

21.  Those  things — He  speaks  of  them  as  afar  off". 

i;3.  Death — Temporal,  spiritual,  and  eternal,  is  the  due  wages  of  sin.  But 
eternal  life  is  the  gift  of  God — The  diff*erence  is  remarkable.  Evil  works  ?nerit 
the  reward  they  receive;  good  works  do  not.  The  former  demand  wages,  the 
latter  accept  a  free  gift. 

VII.  The  apostle  contmues  the  comparison  between  the  former  and  the  pre. 
sent  state  of  a  believer,  and  at  tlie  same  time  endeavours  to  wean  tlie  Jewish  be- 
lievers  from  their  fondness  for  the  Mosaic  law.  /  speak  to  them,  that  know  the 
law — To  the  Jews  chiefly  here.  .4s  long — So  long,  and  no  longer,  as  it  li\.eik — 
The  law  is  here  spoken  of  (by  a  common  figure)  as  a  person,  to  wliich  as  lo  a 
husband,  life  and  death  are  ascribed.  But  he  speaks  indifferently  of  the  law 
being  dead  to  us,  or  we  to  i^.  *he  sense  being  the  same. 

2.  She  is  freed  from  the  law  of  hei  husband — From  that  law  which  gave  him 
a  peculiar  property  in  her. 

4.  Thus  ye  also — Are  now  as  free  from  the  Mosaic  law,  as  a  husband  is,  when 
his  wife  is  dead.  By  the  body  of  Christ — Oflcred  up  ;  that  is,  by  tiie  merits  of  hiii 
death,  that  law  expiring  wit.li  Irini. 


CHAPTER  Vll.  379 

5  bring  forth  fruil  to  God.  For  when  we  were  in  tlie  flesh,  tlie  mo- 
tions of  sins,  which  were  by  the  law,  wrought  in  our  members,  so 

6  as  to  bring  forth  fruit  unto  death.  But  now  we  are  freed  from  the 
law,  being  dead  unto  that  whereby  we  were  held,  so  that  we  serve 
in  newness  of  spirit,  and  not  in  the  oldness  of  the  letter. 

7  What  shall  we  say  then  ?  That  the  law  is  sin  ?  God  forbid 
Yea,  I  should  not  have  known  sin,  but  for  the  law.     I  had  no! 

8  known  lust,  unless  the  law  had  said  Thou  shall  not  covet.  Bu: 
sin  taking  occasior  by  the  commandment,  wrought  in  me  all  man- 

9  ner  of  desire  :  for  without  the  law  sin  was  dead.  And  1  was  once 
alive  without  the  law ;  but  when  the  commandment  came,  sin  re- 

10  vived,  and  I  died.      And  the  commandment  which  was   intended 

1 1  for  life,  this  I  found  unto  death.     For  sin  taking  occasion  by  the 

12  commandment,  deceived  me,  and  by  it  slew  me.     So  that  the  law 
is  holy,  and  the  commandment  holy,  and  just,  and  good. 

13  Was  then  that  which  is  good  made  death  to  me?    God  forbid. 

5.  When  ye  were  in  the  jlesh — Carnally  minded,  in  a  state  of  nature :  before 
we  believed  in  Christ.  Our  sins  which  were  by  the  law,  accidentally  occasioned, 
or  irritated  thereby ;  wrought  in  our  members — Spread  themselves  all  over  the 
ivhole  man. 

6.  Being  dead  to  that  whereby  we  were  held — To  our  old  husband,  the  law, 
that  we  might  serve  in  newness  of  spirit — In  a  new,  spiritual  manner,  and  not 
in  the  oldness  of  the  letter — Not  in  a  bare  literal,  external  way,  as  we  did  before. 

7.  What  shall  we  say  then  ? — This  is  a  kind  of  digression,  (to  the  beginning  of 
the  next  chapter,)  wherein  the  apostle,  in  order  to  show,  in  the  most  lively  man. 
ner,  the  weakness  and  inefficacy  of  the  lavv,  changes  the  person,  and  speaks  as 
of  himself,  concerning  the  misery  of  one  under  the  law.  This  St.  Paul  fre 
quently  does  when  he  is  not  speaking  of  his  own  person,  but  only  assuming 
another  character,  Rom.  iii,  6 ;  1  Cor.  x,  30 ;  chap,  iv,  6.  The  character  here 
assumed,  is  that  of  a  man,  first,  ignorant  of  the  law,  then  under  it,  and  sincerely 
but  ineffectually  striving  to  serve  God.  To  have  spoken  this  of  liimself,  or  any 
true  believer,  would  have  been  foreign  to  the  whole  scope  of  liis  liisccurse ; 
oay,  utterly  contrary  thereto ;  as  well  as  to  what  is  expressly  asserted,  chap, 
viii,  2.  Is  the  law  sin? — Sinful  in  itself,  or  a  promoter  of  sin  ?  I  had  not  known 
lust — That  is,  evil  desire.  I  had  not  known  it  to  be  a  sin.  Nay,  perhaps  I  should 
not  have  known  that  any  such  desire  was  in  me.  It  did  not  appear  till  it  was 
stirred  up  by  the  prohibition. 

8.  But  sin — My  inbred  corruption,  taking  occasion  by  the  commandment — For- 
bidding,  but  not  subduing  it,  was  only  fretted,  and  wrought  in  me  so  much  the 
more  all  manner  of  evil  desire.  For  while  I  was  without  the  knowledge  of  the 
law,  sin  was  dead;  neither  so  apparent,  nor  so  active  ;  nor  was  I  under  the  least 
apprehensions  of  any  danger  from  it. 

9.  And  I  was  once  alive  without  the  law — Without  the  close  application  of  it. 
I  had  much  life,  wisdom,  virtue,  strength.  So  I  thought.  But  wjien  the  com. 
rnandment  (that  is,  the  law,  a  part  put  for  the  whole:  but  this  expression  parti 
3ularly  intimates  its  compulsive  force,  which  restrains,  enjoins,  urges,  forbids, 
Jirratens)  came  in  its  spiritual  meaning  to  my  heart,  with  the  power  of  God,  sin 
tevived,  and  I  died — My  inbred  sin  took  fire,  and  all  my  virtue  and  strength  died 
I'vay.    And  I  then  saw  myself  to  be  dead  in  sin,  and  liable  to  death  eternal. 

10  The  commandment  which  was  intended  for  life — Doubtless  it  was  origmally 
intended  by  God  as  a  grand  means  of  preserving  and  increasing  spiritual  life,  and 
leading  to  life  everlasting. 

11.  Deceived  me — While  I  expected  life  by  the  law,  sin  came  upon  me  unawares, 
and  alcw  all  my  hopes. 

12.  Th;  commandment — That  is,  every  branch  of  the  law,  is  holy,  just,  and 
good — It  springs  from,  and  partakes  of,  the  holy  nature  of  God :  it  is  every  way 
Mist  and  right  in  itself.     It  is  designed  wholly  for  the  good  of  man. 

13.  Was   then  that  which  is  good  made  the  cause  of  evil   to  me? — Yea,  of 


380  ROMANS. 

But  sin  ;  that  it  might  appear  sin,  working  death  in  me  by  that 
which  is  good  :  so  that  sin  might  by  the  commandment  become 

14  exceeding  sinful.     We  know  that  the  law  is  spiritual;  but  I  am 

15  carnal,  sold  under  sin.     For  that  which  I  do,  I  approve  not;  for 

16  I  do  not  practise  what  I  would,  but  what  I  hate,  that  I  do.     If  then 

17  I  do  what  I  would  not,  I  consent  to  the  law  that  it  ts  good.     Now 

18  then  it  is  no  more  I  that  do  it,  but  sin  that  dwelleth  in  me.  For 
I  know  that  in  me,  that  is,  in  my  flesh,  dwelleth  no  good  thing:  for 
to  will  is  present  with  me,  but  /low  to  perform  what  is  good,  I  find 

19  not.     For  the  good  that  I  would,  I   do  not ;  but  the  evil  which  I 

20  would  not,  that  I  do.     Now,  if  I  do  that  which  I  would  not,  it  is  no 

21  more    I   that  do   it,  but  sin  that  dwelleth  in  me.     I   find  then  a 

22  law,  that  when  I  would  do  good  evil  is  present  with  me.     For  I 

23  delight  in  the  law  of  God  after  the  inward  man.  But  I  see  another 
law  in  my  members,  warring  against  the  law  of  my  mind,  and 
captivating   me    to    tlie    law    of   sin,    which    is   in   my  members. 

24  O  wretched  man  that  I  am !   Who  shall  deliver  me  from  the  body 

25  of  this  death  ?    I  thank  God,  through  Jesus  Christ  our  Lord.     So 

death,  which  is  the  greatest  of  evils  ?  Not  so.  But  it  was  sin  which  was  made 
death  to  ine,  inasmuch  as  it  wrought  death  in  me  even  by  that  which  is  good — 
By  the  good  law,  so  that  sin  by  the  commandment  becavie  exceeding  sinful — The 
consequence  of  which  was,  that  inbred  sin,  thus  driving  furiously  in  spite  of 
the  commandment,  became  exceeding  sinful;  the  guilt  thereof  being  greatlj 
aggravated. 

14.  /  am  carnal — St.  Paul  having  compared  together  the  past  and  present  state 
of  believers,  that  in  the  flesh,  ver.  5,  and  that  in  the  spirit,  ver.  6 ;  in  answering 
two  objections,  {is  then  the  law  sin  ?  ver.  7,  and  is  the  law  death?  ver.  13,)  inter, 
weaves  the  wliole  process  of  a  man  reasoning,  groaning,  striving,  and  escaping 
frm  the  legal  to  the  evangelical  state.  This  he  does  from  ver.  7  to  the  end  of 
thiS  chapter.  Sold  under  sin — Totally  enslaved  :  slaves  bought  with  money  were 
absolutely  at  their  masters'  disposal. 

.6.  It  is  good — This  single  word  implies  all  the  three  that  were  used  before, 
ver.  12,  holy,  just,  and  good. 

17.  It  is  no  more  I  that  can  properly  be  said  to  do  it,  but  rather  sin  that  dwell- 
eth in  me:  that  makes,  as  it  were,  another  person,  and  tyrannizes  over  me. 

18.  In  my  flesh — The  flesh  here  signifies  the  whole  man  as  he  is  by  nature 

21.  I  find  then  a  law — An  inward,  constraining  power,  flowing  from  the  dictate 
of  corrupt  nature. 

22.  For  I  delight  in  the  law  of  God — This  is  more  than  I  consent  to,  ver.  16. 
The  day  of  liberty  draws  near;  the  inward  man — Called  the  mind,  ver.  23 
and  25. 

23.  But  I  see  another  law  in  my  members — Another  inward  constraining  powei 
of  evil  inclinations  and  bodily  appetites,  warring  against  the  law  of  my  mind — 
The  dictate  of  my  mind,  which  deligiits  in  the  law  of  God,  and  captivating  me — 
In  spite  of  all  my  resistance. 

24.  0  wretched  man  that  I  am  ! — The  struggle  is  now  come  to  the  height  ,  and 
the  man  finding  there  is  no  help  in  himself,  begins  almost  unawares  to  pray, 
Who  shall  deliver  me? — He  then  seeks  and  looks  for  deliverance,  till  God  in 
Christ  appears  to  answer  his  question.  The  word  wliich  we  translate  delivei; 
implies  force  ;  and  indeed  without  this  there  can  be  no  deliverance.  The  io(/j 
of  this  death — That  is,  this  body  of  death  ;  this  mass  of  sin,  leading  to  Jeath 
eteinal,  and  cleaving  as  close  to  me  as  my  body  to  my  soul.  We  may  observe, 
the  deliverance  is  not  wrouglit  yet. 

25.  /  thavk  God  through  Jesus  Christ  our  Lord — That  is,  God  w'll  deliver  me 
through  Christ.  But  the  apostle  (as  his  frequent  manner  is)  beautifully  inter- 
weaves his  assertion  with  thanksgiving:  the  hymn  of  praise  answering  in  a  man- 
nor  to  the  voice  of  sorrow.  O  wretched  man  that  I  am .'  So  then — He  here 
sums  up  the  whole,  and  Goncludes  what  he  began,  ver.  7.     I  myself — Or  ratljer. 


CHAPTER  VIII.  38J 

then  I  myself  with  my  mind  serve  the  law  of  Goil,  but  with  mj 
flesh  the  law  of  sin. 
VIII.     Therefore  there  is  now  no  condemnation  to  those  that  are  in 

2  Christ  Jesus,  who  walk  not  after  the  flesh  but  after  the  Spirit.  For 
the  law  of  the  Spirit  of  life  in  Christ  Jesus  hath  freed  me  from  the 

3  law  of  sin  and  death.  For  what  the  law  could  not  do  m  that  it 
was  weak  through  the  flesh,  God  hath  done :  sending  his  own  Son 
in   the   likeness  of  sinful  flesh,  to  he  a  sacrijice  for  sin,  he  hath 

4  condemned  sin  in  the  flesh :  That  the  righteousness  of  the  law 
might  be  fulfilled  in  us,  who  walk  not  after  the  flesh,  but  after  the 

5  Spirit.     They  that  are  after  the  flesh,  mind  the  things  of  the  flesh  ; 

6  but  they  that  are  after  the  Spirit,  the  things  of  the  Spirit.  Now  to 
be   carnally-minded  is  death ;   but  to  be  spiritually-minded  is  life 

7  and  peace  :  Because  to  be  carnally  minded  is  enmity  against  God  ; 
for    it   is  not  subject  to  the  law  of  God,  neither  indeed  can  be. 

8  So  then  they  who  are  in  the  flesh  cannot  please  God.  But  ye 
are  not  in  the  flesh,  but  in  the  Spirit,  if  the  Spirit  of  God  dwell  in 

that  I  (the  person  whom  I  am  personating  till  his  deliverance  is  wrought)  seme 
the  law  of  God  with  my  mind — My  reason  and  conscience  declare  for  God ;  but 
with  my  flesh  the  law  of  sin — But  my  corrupt  passions  and  appetites  still  rebel. 
The  man  is  now  utterly  weary  of  his  bondage,  and  upon  the  brink  of  liberty. 

VIII.  1.  There  is  therefore  now  no  condemnation — Either  for  things  present  or 
past.  Now  he  conies  to  deliver.mce  and  liberty.  The  apostle  here  resumes  the 
thread  of  his  discourse,  which  was  interrupted,  chap,  vii,  7. 

2.  The  law  of  the  Spirit — Tliat  is,  the  Gospel,  hath  freed  me  from  the  law  of 
sin  and  death — That  is,  the  Mosaic  dispensation. 

3.  For  what  the  law — Of  Moses,  could  not  do,  {in  that  it  was  weak  through  the 
flesh — Incapable  of  conquering  our  evil  nature,)  if  it  could,  God  needed  not  to 
have  sent  his  own  Son  in  the  likeness  of  sinful  flesh — We  with  our  sinful  flesh 
were  devoted  to  death.  But  God  sending  his  own  Son  in  the  likeness  of  tiiat 
flesh,  though  pure  from  sin,  he  condemned  that  sin  which  was  in  our  flesh : 
gave  sentence  that  sin  should  be  destroyed,  and  the  believer  wholly  delivered 
from  it. 

4.  That  the  righteousness  of  the  law — The  holiness  it  required,  described,  ver. 
5-11,  might  be  fulfilled  in  us,  who  walk  not  after  the  flesh,  but  after  the  Spirit — 
Who  are  guided  in  all  our  thoughts,  words,  and  actions,  not  by  corrupt  nature, 
but  by  the  Spirit  of  God.  From  this  place  St.  Paul  describes  primarily  the  state 
of  believers,  and  that  of  unbelievers,  only  to  illustrate  this. 

5.  They  that  are  after  the  flesh — Who  remain  under  the  guidance  of  corrupt 
nature,  mind  the  things  of  the  flesh — Have  their  thoughts  and  afl'ections  fixed  on 
such  things  as  gratify  corrupt  nature  ;  namely,  on  things  visible  and  temporal ; 
on  things  of  the  earth,  on  pleasure,  (of  sense  or  imagination,)  praise,  or  riches; 
but  they  who  are  after  the  Spirit — Who  are  under  his  guidance,  mind  the 
things  of  the  Spirit — Think  of,  relish,  love  things  invisible,  eternal ;  the  things 
which  the  Spirit  hath  revealed,  which  he  works  in  us,  moves  us  to,  and  promises 
to  give  us. 

6.  For  to  be  carnally  minded — That  is,  to  mind  tlie  'hings  of  the  flesh,  ij 
death — The  sure  mark  of  spiritual  death,  and  the  way  to  death  everlasting :  but 
Co  he  spi'itually  minded — That  is,  to  mind  the  things  of  the  Spirit,  is  lif' — A  sure 
na;k  of  spiritual  life,  and  the  way  to  life  everlasting;  and  attended  wii  peace—' 
The  pesce  of  God,  which  is  the  foretaste  of  life  everlasting,  and  peace  with  God, 
opposite  to  the  enmity  mentioned  in  the  next  verse. 

7.  Enmity  against  God — His  existence,  power,  and  providence. 

8.  They  who  are  in  the  flesh — Under  the  government  of  it. 

9.  In  the  Spirit — Under  his  government.  If  any  man  have  not  the  Spirit  Oj 
Christ — Dwelling  and  governing  in  him,  he  is  none  of  his — He  is  not  a  meinbei 
of  Christ;  not  a  Christian  ;  not  in  a  state  of  salvation.  A  plain,  express  decla 
ration,  which  admits  of  no  exception.     He  that  bath  ears  *o  hear,  let  him  hear 


382  ROMANS. 

9  you      And  if  any  man  have  not  the  Spirit  of  Christ,  he  is  none  1 1 

10  his.     Now  if  Christ  be  in  you,  the  body  indeed  is  dead  becausf! 

1 1  of  sin,  but  the  Spirit  is  life  because  of  righteousness.  And  if  the 
Spirit  of  him  that  raised  up  Jesus  from  the  dead  dwell  in  you,  he 
that  raised  up  Christ  from  the  dead,  will  also  quicken  your  mortal 
bodies  by  his  Spirit  that  dvvelleth  in  you. 

12  Therefore,  brethren,  we  are  not  debtors   to  the   flesh,  to   live 
i3  after  the  flesh.     For  if  ye  live  after  the  flesh,  ye  shall  die ;  but  if 

ye  through  the  Spirit  mortify  the  deeds  of  the  flesh,  ye  shall  live. 
i4  For  as  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons  of 

15  God.  For  ye  have  not  received  the  spirit  of  bondage  again  unto 
fear,  but  ye  have  received  the  Spirit  of  adoption,  whereby  we  cry 

16  Abba,   Father.     The  same  Spirit  beareth  witness  with  our  spirits, 

17  that  we  are  the  children  of  God.  And  if  children,  then  heirs,  heirs 
of  God,  and  joint  heirs  with  Christ :   if  we  suffer  with  him,  that  we 

18  may  also  be  glorified  with  /m«.  For  I  reckon  that  the  sufferings 
of  the  present  time  are  not  worthy  to  be  compared  with  the  glory 

19  which  shall  be  revealed  in  us.     For  the  earnest  expectation  of  the 

10.  Now  if  Christ  be  in  you — Where  tlie  Spirit  of  Christ  is,  there  is  Christ : 
the  body  indeed  is  dead — Devoted  to  death,  because  of  sin — Heretofore  commit, 
ted ;  but  the  Spirit  is  life — Already  truly  alive ;  because  of  righteousness — Now 
attained.  From  ver.  10,  St.  Paul  having  finished  what  he  had  begun,  chap,  vi,  1, 
describes  purely  the  state  of  believers. 

12.  We  are  not  debtors  to  the  flesh — We  ought  not  to  follow  it. 

13.  The  deeds  of  the  flesh — Not  only  evil  actions,  but  evil  desires,  tempers, 
thoughts.  If  ye  mortify — Kill,  destroy  these,  ye  shall  lice — The  life  of  faith  more 
abundantly  here,  and  hereafter  the  life  of  glory. 

14.  For  as  many  as  are  led  by  the  Spirit  of  God — In  all  the  ways  of  righteous 
ness,  they  are  the  sons  of  God — Here  St.  Paul  enters  upon  the  description  of  those 
blessings,  which  he  comprises,  ver.  30,  in  the  word  glorified  :  though  indeed  ho 
does  not  describe  mere  glory,  but  that  which  is  still  mingled  with  the  cross.  The 
sum  is,  through  sufferings  to  glory. 

15.  For  ye — Who  are  real  Christians,  have  not  received  the  spirit  of  bondage — 
The  Holy  Ghost  was  not  properly  a  spirit  of  bondage,  even  in  the  time  of  the 
Old  Testament.  Yet  there  was  something  of  bondage  remaining  even  in  those 
who  then  had  received  the  Spirit :  again — As  the  Jews  did  before  :  we — All  and 
every  believer,  cry — The  word  denotes  a  vehement  speaking,  with  desire,  confi, 
dence,  constancy;  Abba,  Father — The  latter  word  explains  the  former.  By  using 
both  the  Syriac  and  the  Greek  word,  St.  Paul  seems  to  point  out  the  joint  cry 
both  of  the  Jewish  and  Gentile  believers.  Tlie  spirit  of  bondage  here  seems 
directly  to  mean  those  operations  of  the  Holy  Spirit,  by  which  the  soul,  on  its 
first  conviction,  feels  itself  in  bondage  to  sin,  to  the  world,  to  Satan,  and 
obnoxious  to  the  wrath  of  God.  This  therefore  and  the  Spirit  of  adoption  are 
one  and  the  same  Spirit,  only  manifesting  itself  in  various  operations,  according 
to  the  various  circumstances  of  the  persons. 

16.  The  same  Spirit  beareth  witness  with  our  spirit — With  the  spirit  of  every 
true  believer,  by  a  testimony  distinct  from  that  of  his  own  spirit,  or  the  testimony 
of  a  good  conscience.     Happy  they  who  enjoy  this  clear  and  constant. 

17.  Joint  heirs — That  we  may  know  it  is  a  great  inheritance  which  God  will 
give  us ;  for  he  hath  ofiven  a  great  one  to  his  Son.  If  we  suffer  with  him — Wil. 
lingly  and  cheerfully,  for  righteousness'  sake.  This  is  a  new  proposition,  referring 
to  what  follows. 

18.  For  I  reckon — This  verse  gives  the  reason,  why  he  but  now  mentioned 
(Sufferings  and  glory.  When  that  glory  shall  be  revealed  in  us,  then  the  sons  of 
God  will  be  revealed  also. 

19.  For  the  earnest  expectation — The  word  denotes  a  lively  hope  of  something 
diawing  near,  and  a  vehement  longing  after  it;  of  the  creation — k)?  all  visible 
creatures,  Cbolievers  excepted,  who  are  spoken  of  apart.)     Each  kind,  according 


CHAPTER  VIII.  3H5 

20  creation  waiteth  for  the  revelation  of  the  sons  of  God.  For  the 
creation  was  made  subject  to  vanity,  not  willingly,  but  by  him 

21  who  subjected  it.  In  hope  that  the  creation  itself  shall  be  delivered 
from  the  bondage  of  corruption,  into  the  glorious  liberty  of  the 

22  children  of  God.    For  we  know  that  the  whole  creation  groaneth 

23  together  and  travaileth  together  until  now.  And  not  only  they, 
but  even  we  ourselves,  who  have  the  first  fruits  of  the  Spirit, 
even  we  ourselves  groan  within  ourselves,  waiting  for  the  adop 

84  tion,  the  redemption  of  our  body.  For  we  are  saved  by  hope; 
but  hope  that  is  seen  is  not  hope:  for  what  a  man  seeth,  how 

25  does  he  yet  hope  for?    But  if  we  hope  for  what  we  see  not,  we 

26  paliently  wait  for  it.  Likewise  the  Spirit  also  helpeth  our  in- 
firmities ;  for  we  know  not  what  we  should  pray  for  as  we  ought ; 
but  the  Spirit  itself  maketh  intercession  for  us,  with  groanings 

27  which  cannot  be  uttered.  But  he  who  searcheth  the  hearts, 
knoweth  what  is  the  mind  of  the  Spirit :  for  he  maketh  inter- 
cession for  the  saints  according  to  God. 

28  And  we  know,  that  all  things  work  together  for  good  to  them 

as  it  is  capable.  All  these  have  been  sufferers  through  sin.  And  to  all  these 
(the  finally  impenitent  excepted)  shall  refreshment  redound  from  the  glory  of  tlie 
children  of  God.  Upright  heathens  are  by  no  means  to  be  excluded  from  this 
earnest  expectation.  Nay,  perhaps  something  of  it  may  at  some  times  be  found 
even  in  the  vainest  of  men;  who  (although  in  the  hurry  of  life  they  mistake 
vanity  for  liberty,  and  partly  stifle,  partly  dissemble  their  groans,  yet)  in  their 
sober,  quiet,  sleepless,  afflicted  hours,  pour  forth  many  sighs  in  the  ear  of  God. 

20.  The  creation  was  made  siibjcct  to  vanity — Abuse,  misery,  and  corruption 
by  him  who  subjected  it — Namely,  God,  Gen.  iii,  17 ;  v,  29.  Adam  only  made  il 
liable  to  the  sentence  which  God  pronounced;  yet  not  without  hope. 

21.  The  creation  itself  shall  be  delivered — Destruction  is  not  deliverance.  There- 
fore whatsoever  is  destroyed,  or  ceases  to  be,  is  not  delivered  at  all.  "Will  then 
any  part  of  the  creation  be  destroyed  1  Into  the  glorious  liberty — The  excellent 
state  wherein  they  were  created. 

22.  For  the  whole  creation  groaneth  together — With  joint  groans,  as  it  were 
with  one  voice.  And  travaileth — Literally,  is  in  the  pain  of  childbirth ;  to  be 
delivered  of  the  burden  of  the  curse:  until  now — To  this  very  hour,  and  so  an 
till  the  time  of  deliverance. 

23.  And  even  we,  who  have  the  first  fruits  of  the  Spirit — That  is,  the  Spiri. 
who  is  the  first  fruits  of  our  inheritance.  The  adoption — Persons  who  had  been 
privately  adopted  among  the  Romans,  were  often  brought  forth  into  the  forum, 
and  there  publicly  owned  as  their  sons,  by  those  who  adopted  them.  So  at  the 
general  resurrection,  when  the  body  itself  is  redeemed  from  death,  the  sons  of 
Grod  shall  be  publicly  owned  by  him  in  the  great  assembly  of  men  and  angels. 
The  redemption  of  our  body — From  corruption  to  glory  and  immortality. 

24.  For  we  are  saved  by  hope — Our  salva'ion  is  now  only  in  hope.  We  do  not 
yet  possess  this  full  salvation. 

26.  Likewise  the  Spirit — Nay,  not  only  the  universe,  not  only  the  children  of 
God,  but  also  the  Spirit  of  God  himself,  as  it  were,  groaneth  while  he  helpeth 
rur  infirmities  or  weaknesses.     Our  understandings  are  weak,  particularly  in 

he  things  of  God;  our  desires  are  weak;  our  prayers  are  weak.  We  know  not 
—Many  limes,  what  ive  should  pray  for — Much  less  are  we  able  to  pray  for  it 
as  we  ought :  but  the  Spirit  maketh  intercession  for  us — In  our  hearts,  even  as 
Christ  does  in  heaven ;  with  groanings — The  matter  of  which  is  from  ourselves ; 
but  the  Spirit  forms  them ,  and  they  are  frequently  inexpressible,  even  by  the 
faithful  themselves. 

27.  But  he  who  searcheth  the  hearts — Wherein  the  Spirit  dwells  and  intercedes; 
knoweth — Though  man  cannot  utter  it,  what  is  the  mind  of  the  Spirit ;  for  it 
maketh  intercession  for  the  saints — Who  are  near  to  God,  according  to  God/— 
According  to  his  will,  as  is  worthy  of  God,  and  acceptable  to  him. 


384  ROxMANS. 

that  love  God,  to  them  that  are  called  according  to  his  purpose 

29  For  whom  he  foreknew,  he  also  predestinated,  conformable  to  the 
image  of  his  Son,  that  he   might  be  the  first  born  among   many 

30  brethren.     And  whom  he  predestinated,  them  he  also  called  ;  and 
whom  he  called,  them  he  also  justified :   and  whom  he  justified 

28.  And  we  know — This  in  general  ;  though  we  do  not  always  know  particu. 
iarly  what  to  pray  for;  that  all  things — Ease  or  pain,  poverty  or  riches,  and  the 
ten  thousand  changes  of  life,  work  together  for  good — Strongly  and  sweetly  foi 
ipiritual  and  eternal  good  ;  to  them  that  are  called  according  to  his  purpose — Hia 
gracious  design  to  save  a  lost  world  by  the  death  of  his  Son.  This  is  a  new  pro. 
position.  St.  Paul  being  about  to  recapitulate  the  whole  blessing  contained  in 
justification,  (termed  glorification,  ver.  30,)  first  goes  back  to  the  purpose  or  de 
cree  of  God,  which  is  frequently  mentioned  in  holy  writ. 

To  explain  this  (nearly  in  the  words  of  an  eminent  writer)  a  little  more  at 
large.  When  a  man  has  a  work  of  time  and  importance  before  him,  he  pauses, 
consults,  and  contrives;  and  when  he  has  laid  a  plan,  resolves  or  decrees  to  pro 
ceed  accordingly.  Having  observed  tliis  in  ourselves,  we  are  ready  to  apply  it  t  j 
God  also:  and  he  in  condescension  to  us  has  applied  it  to  himself. 

The  works  of  providence  and  redemption  are  vast  and  stupendous,  and  there 
fore  we  are  apt  to  conceive  of  God,  as  deliberating  and  consulting  on  them, 
and  then  decreeing  to  act,  according  to  the  counsels  of  his  own  will.  As  if, 
long  before  the  world  was  made,  he  had  been  concerting  measures,  both  as  to 
the  making  and  governing  of  it,  and  had  then  writ  down  his  decrees,  which 
altered  not,  any  more  than  the  laws  of  the  Medes  and  Persians.  Whereas  to 
take  this  consulting  and  decreeing  in  a  literal  sense  would  be  the  same  absurdity, 
as  to  as3ribe  a  real,  human  body,  and  human  passions  to  the  ever-blessed  God. 

This  is  only  a  popular  representation  of  his  infallible  knowledge  and  un 
changeable  wisdom  ;  that  is,  he  does  all  things  as  wisely  as  a  man  can  possibly 
do,  after  the  deepest  consultation,  and  as  steadily  pursues  the  most  propei 
method,  as  one  can  do,  who  has  laid  a  scheme  beforehand.  But  then,  though 
the  effects  be  such  as  would  argue  consultation  and  consequent  decrees  in  man, 
yet  what  need  of  a  moment's  consultation  in  Him,  who  sees  all  things  at  one 
view  ? 

Nor  had  God  any  more  occasion  to  pause,  and  deliberate,  and  lay  down  rules 
for  his  own  conduct,  from  all  eternity,  than  he  has  now.  What!  was  there  any 
fear  of  his  mistaking  afterward,  if  he  had  not  beforehand  prepared  decrees  to 
direct  him  what  he  was  to  do  ?  Will  any  man  say,  he  was  wiser  before  the 
creation  than  since  ?  Or  had  he  then  more  leisure  ?  That  he  should  take  that 
opportunity  to  settle  his  affairs,  and  make  rules  for  himself,  from  which  he  was 
never  to  vary  ? 

He  has  doubtless  the  same  wisdom  and  all  other  perfections  at  this  day  which 
he  had  from  eternity  ;  and  is  now  as  capable  of  making  decrees,  or  rather  has  no 
more  occasion  for  them  now  than  formerly  :  his  understanding  being  always 
equally  clear  and  bright,  his  wisdom  equally  infallible. 

29.  Whom  he  foreknew  he  also  predestinated,  conformable  to  the  image  of  hia 
Son — -Here  the  apostle  declares  who  those  are  wliom  he  foreknew  and  predesti- 
nated  to  glory,  namely,  those  who  are  conformable  to  the  image  of  his  Son. 
7  his  is  the  mark  of  those  who  are  foreknown  and  will  be  glorified,  2  Tim.  ii,  9 ; 
Phil,  iii,  10,  21. 

30.  7  hem  he — In  due  time,  called  by  his  Gospel  and  his  Spirit :  ind  whom  he 
called,  when  obedient  to  the  heavenly  calling,  Acts  xxvi,  19,  he  ilso  justified — 
Forgave  and  accepted  :  and  whom  he  justified — Provided  they  continued  in  hJ8 
goodness,  chap,  xi,  22,  he  in  the  end  glorified — St.  Paul  does  not  affirm,  either 
here,  or  in  any  other  part  of  his  writings,  that  precisely  the  same  number  of  men 
are  called,  Justified,  and  glorified.  He  does  not  deny  that  a  believer  may  fall 
away  and  be  cut  off,  between  his  special  calling  and  his  glorification,  chap,  xi, 
22.  Neither  does  he  deny,  that  many  are  called,  who  never  are  justified.  He 
only  affirms,  that  this  is  the  method  whereby  God  leads  us  step  by  step  toward 
heaven.  He  glorified — He  speaks  as  one  looking  back  from  the  goal,  upon  the 
race  of  faith.  Indeed  grace,  as  it  is  glory  begun,  is  both  an  earnest  and  a  fore 
taste  of  eternal  glory. 


CHAPTER  VIII.  385 

31  them  he  also  glorified.  What  shall  we  say  then  to  these  things! 
35  if  God  he  for  us,  who  can  be  against  us  ?    He  that  spared  not  his 

own  Son,  but  delivered  him  up  for  us  all,  how  shall  he  not  with 
33  him  also  freely  give  us  all  things  ?    Who  shall  lay  any  thing  to  the 

charge  of  God's  elect  ?  It  is  God  that  justifieth,  Who  is  he  thai 
3i  condemneth  ?    It  is  Christ  that  died,  yea  rather,  that  is  risen  again, 

who  is  also  at  the  right  hand  of  God,  who  likewise  maketh  inter- 
3>  cession  for  us.     Who  shall  separate  us  from  the  love  of  Christ? 

Shall  affliction,  or  distress,  or  persecution,  or  hunger,  or  nakedness 

31.  What  shall  we  say  then  to  these  things? — Related  in  the  3d,  5th,  and  8th 
chapters?  As  if  he  had  said.  We  cunnot  go,  think,  or  wish  any  thing  farther.  If 
God  be  for  us — Here  follow  four  periods,  one  general,  and  three  particular.  Each 
begins  with  glorying  in  the  grace  of  God,  which  is  followed  by  a  question  suiia. 
ble  to  it,  challenging  all  opponents  ;  to  all  which  I  am  persuaded,  &c,  is  a  gene- 
ral  answer.  The  general  period  is,  If  God  be  for  us,  who  can  bo  against  us  ? 
The  first  particular  period,  relating  to  the  past  time  is,  He  that  spared  not  his 
own  Son,  how  shall  he  not  freely  give  us  all  things  ?  The  second,  relating  to  the 
present,  is.  It  is  God  that  justifieth  :  who  is  he  that  condemneth  ?  The  third,  re- 
lating to  the  future,  is,  It  is  Christ  that  died — Who  shall  separate  us  from  the 
love  of  Christ  ? 

32.  He  that — This  period  contains  four  sentences.  He  spared  not  his  own 
Son,  therefore  he  will  freely  give  us  all  things.  He  delivered  him  up  for  us , 
therefore  none  can  lay  any  tiling  to  our  charge.  Freely — For  all  that  follows 
justification  is  a  free  gift  also.     All  things — Needful  or  profitable  for  us. 

33.  God's  elect — The  above-cited  author  observes,  that  long  before  the  coniing 
of  Christ  the  heathen  world  revolted  from  the  true  God,  and  were  therefore  repro. 
bated  or  rejected. 

But  the  nation  of  the  Jews  were  chosen  to  be  the  people  of  God,  and  were 
therefore  styled,  *  The  children  or  sons  of  God,  t  Holy  people,  t  Chosen  seed, 
^The  elect,  ||  The  called  of  God.  And  these  titles  were  given  to  all  the  nation 
of  Israel,  including  both  good  and  bad. 

Now  the  Gospel  having  the  most  strict  connection  with  the  books  of  the  Old 
Testament,  where  these  phrases  frequently  occur;  and  our  Lord  and  his  apostles 
being  native  Jews,  and  beginning  to  preach  in  tlie  land  of  Israel,  the  language  in 
which  they  preached  would  of  course  abound  with  the  phrases  of  the  Jewish  na- 
tion. And  hence  it  is  easy  to  see,  why  such  of  them  as  would  not  receive  him 
were  styled  reprobated.  For  they  no  longer  continued  to  be  the  people  of  God. 
Whereas  this  and  those  other  honourable  titles  were  continued  to  all  such  Jews 
as  embraced  Christianity.  And  the  same  appellations  which  once  belonged  to 
the  Jewish  nation,  were  now  given  to  the  Gentile  Christians  also ;  together  with 
which  they  were  invested  with  all  the  privileges  of  the  chosen  people  of  God;  and 
lotliing  could  cut  them  off  from  these,  but  their  own  wilful  apostasy. 

It  does  not  appear  that  even  good  men  were  ever  termed  God's  elect,  till  above 
two  thousand  years  from  the  creation.  God's  electing  or  choosing  the  nation  of 
Israel,  and  separating  them  from  the  other  nations,  who  were  sunk  in  idolatry 
and  all  wickedness,  gave  the  first  occasion  to  this  sort  of  language.  And  as  the 
separating  the  Christians  from  the  Jews  was  a  like  event,  no  wonder  it  was  ex- 
pressed  in  like  words  and  phrases :  only  with  this  difference,  the  term  elect  waa 
jf  old  applied  to  all  the  members  of  the  visible  Church  ;  whereas  in  the  New 
Testament  it  is  applied  only  to  the  members  of  the  invisible. 

34.  Yea  rather,  that  is  risen — Our  faith  should  not  stop  at  his  death,  but  be 
srercised  farther  on  his  resurrection,  kingdom,  second  coming.  Who  maketh  t'- 
tsrcession  for  us — Presenting  there  his  obedience,  his  sufferings,  his  prayers,  -:.;•> 
our  prayers  sanctified  through  him. 

3.5.  Who  shall  separate  us  from  the  love  of  Christ  toward  us  ?  Shall  afflicttor 
or  distress — He  proceeds  in  order,  from  less  troubles  to  greater :  can  any  of 
tnese  separate  us  from  his  protection  in  it ;  and  (if  he  sees  good)  deliveranci 
from  it  ? 

*Deut   xiv,  1.         t  Chap,  vii,  6  ;  Chap,  xiv,  2.        t  Deut.  iv,  37         ^  Isaiah  Ixi,  8.  9 , 

Chap,  xliii,  20.         ||  Isa.  ylviii   12 


386  ROMANS. 

36  or  peril,  or  sword  ?  (As  it  is  written,  *  For  thy  sake  we  are  killed 
all  the  day  long,  we   are  accounted  as  sheep  for  the  slaughter.) 

37  Nay,  in  all  these  things  we  more  than  conquer,  through  him  whp 

38  hath  loved  us.  For  I  am  persuaded,  that  neither  death,  nor  life, 
nor  angels,  nor  principalities,  nor  powers,  nor  things  present,  nor 

39  things  to  come.  Nor  height,  nor  depth,  nor  any  other  creature 
shall  be  able  to  separate  us  from  the  love  of  God,  which  is  ii 
Christ  Jesus  our  Lord. 

IX.     I  say  the  truth  in  Christ,  I  lie  not ;  my  conscience  also  bearing 

2  me   witness   in  the   Holy  Ghost,  That  I  have   great  sorrow  and 

3  continual  anguish  in  my  heart.     For   I   could  wish  that  I  myself 

36.  All  the  day — That  is,  every  day,  continually.  We  are  accounted — By  our 
enemies  ;  by  ourselves. 

37.  We  more  than  conquer — We  are  not  only  no  losere,  but  abundant  gainers 
by  all  these  trials.     This  period  seems  to  describe  the  full  assurance  of  hope. 

38.  /  am  persuaded — This  is  inferred  from  the  34th  ver.  in  an  admirable  order, 
Neither  death  shall  hurt  us  ;  For  Christ  is  dead : 
Nor  life ;  is  risen  : 

Nor  angels,  nor  principalities,  nor  powers:  nor  things  /is  at  the  right  hand  of 

present,  nor  things  to  come ;  ^  God  : 

Nor  height,  nor  depth;  nor  any  other  ^  maketh  intercession  for 

creature ;  \  us. 

Neither  death — Terrible  as  it  is  to  natural  men ;  a  violent  death  in  particular, 
ver.  36  :  nor  life — With  all  the  affliction  and  distress  it  can  bring,  ver.  35  :  or  a 
long,  easy  life  ;  or  all  living  men  :  nor  angels — Whether  good  (if  it  were  possible 
they  should  attempt  it)  or  bad,  with  all  their  wisdom  and  strength  ;  nor  princi. 
palities,  nor  powers — Not  even  those  of  the  highest  rank,  or  the  most  eminent 
power;  northings  present — Which  may  befall  us,  during  our  pilgrimage,  or  the 
whole  world,  till  it  pusseth  away :  nor  things  to  come — Which  may  occur  either 
when  our  time  on  earth  is  past,  or  when  time  itself  is  at  an  end,  as  the  final  judg. 
inent,  the  general  conflagration,  the  everlasting  fire  :  nor  height,  nor  depth — The 
former  sentence  respected  the  differences  of  times,  this,  the  differences  of  places. 
How  many  .^rreat  and  various  things  are  contained  in  these  words  we  do  not, 
need  not,  cannot  know  yet.  The  height — In  St.  Paul's  sublime  style  is  put  for 
heaven  :  the  depth — For  the  great  abyss :  that  is,  neither  the  heights,  I  will  not 
say  of  walls,  mountains,  seas,  but  of  heaven  itself,  can  move  us;  nor  the  abyss 
itself,  the  very  thought  of  which  might  astonish  the  boldest  creature.  Nor  any 
creature — Nothing  beneath  the  Almighty  ;  visible  enemies  he  does  not  even  deign 
to  name  ;  shall  be  able — Either  by  force,  ver.  35,  or  by  any  legal  claim,  ver.  33, 
&.C,  to  separate  us  from  the  love  of  God  in  Christ — Which  will  surely  save,  protect 
deliver  us  who  believe,  in,  and  through,  and  from  them  all. 

Chapter  ix.  In  this  chapter  St.  Paul,  after  strongly  declaring  his  love  and 
esteem  for  them,  sets  himself  to  answer  the  grand  objection  of  his  countrymen, 
namely,  that  the  rejection  of  the  Jews,  and  reception  of  the  Gentiles,  was  con 
trary  to  the  word  of  God.  That  he  had  not  here  the  least  thought  of  personal 
election  or  reprobation,  is  manifest:  1.  Because  it  lay  quite  wide  of  his  design, 
which  was  this :  to  show  that  God's  rejecting  the  Jews,  and  receiving  the  Gen. 
tiles,  was  consistent  with  his  word :  2.  Because  such  a  doctrine  would  net  onlj 
have  had  no  tendency  to  convince,  but  would  have  evidently  tended  to  haraen  the 
Jews:  3.  Because  when  lie  sums  up  his  argument  in  the  close  of  the  cha.iter,  he 
has  not  one  word,  or  flie  least  intimation  about  it. 

IX.  1.  Jn  Christ — This  seems  to  imply  an  appeal  to  him.  In  the  Holy  Ghost- 
Through  his  grace. 

2.  /  have  great  sorrow — A  high  degree  of  spiritual  sorrow  and  of  spiritual  joy 
may  consist  together,  chap,  viii,  39.  By  declaring  his  sorrow  for  the  unbelieving 
Jews,  who  excluded  themselves  from  all  the  blessings  he  had  enumerated,  he 
B.iows  that  what  he  was  now  about  to  speak,  he  did  not  speak  from  any  prejudice 
to  them. 

3.  /  could  wish — Human  words  cannot  fiilly  describe  the  motions  of  souls  tha' 

»  Psalm  Ixiv   22. 


CHAPTER  IX.  387 

were  accursed  from  Christ,  for  my  brethren,  my  kinsmen  after  the 

4  flesh :   Who  are  Israelites,  whose  is  the  adoption,  and  the  glory, 
and  the  covenants,  and  the  giving  of  the  law,  and  the  w^orship  of 

5  God,  and  the  promises :   Whose  are  the  fathers,  and  from  whom, 
according  to  the  flesh,  Christ  came,  who  is  over  all,  God  blessed 

6  for  ever.     Not  as  if  the  word  of  God  had  fallen  to  the  ground  ;  for 

7  all  are  not  Israel,  who  are  of  Israel.     Neither  because  they  are  the 
seed  of  Abraham^  are  they  all  children,  but,  *  In  Isaac  shall  thy  seed 

8  bo  called :  That  is,  not  the  children  of  the  flesh  are  the  children 

tf  3  full  of  God.  As  if  he  had  said,  I  could  wish  to  suffer  in  their  stead ;  yea,  to 
be  an  anathema  from  Christ  in  their  place.  In  how  high  a  sense  ho  wished  this, 
who  can  tell,  unless  himself  had  been  asked,  and  had  resolved  the  question  ?  Cer 
tuinly  he  did  not  then  consider  himself  at  all,  but  only  others,  and  the  glory  of 
fiod.  Tlie  thing  could  not  be ;  yet  the  wisli  was  pious  and  solid  ;  thougii  with  a 
,acit  condition,  if  it  were  right  and  possible. 

4.  Whose  is  the  adoption,  &c. — He  enumerates  six  prerogatives,  of  which  the 
first  pair  respect  God  the  Father,  the  second  Christ,  the  third  tlie  Holy  Ghost 
The  adoption  and  the  glory  —That  is,  Israel  is  the  first-born  child  of  God,  and  the 
God  of  glory  is  tiieir  God,  Deut.  iv,  7 ;  Psa.  cvi,  20.  These  are  relative  to  each 
other.  At  once  God  is  the  Father  of  Israel,  and  Israel  are  the  people  of  God. 
He  speaks  not  here  of  the  ark,  or  any  corporeal  thing.  God  himself  is  the  glory 
of  his  people  Israel.  J  nd  the  covenants,  and  the  giving  of  the  law — The  covenant 
was  given  long  before  the  law.  It  is  termed  covenants,  (in  the  plural,)  because  it 
was  so  often  and  so  variously  repeated;  and  because  there  were  'wo  dispositions 
of  it,  Gal.  iv,  24,  frequently  called  two  covenants :  the  one  promising,  the  other 
exhibiting  the  promise.  And  the  worship  and  the  promises — Tlie  true  way  of 
worshipping  God ;  and  all  the  promises  made  to  the  fathers. 

5.  To  the  preceding  St.  Paul  now  adds  two  more  prerog.itives :  theirs  are 
the  fathers — The  patriarchs  and  holy  men  of  old,  yea,  the  Messiah  himself. 
Who  is  over  all,  God  blessed  for  ever — The  original  words  imply,  the  seLlexist- 
ant,  independent  Being,  who  was,  is,  and  is  to  corne :  over  all,  the  Supreme ;  as 
3eing  God,  and,  consequently,  blessed  for  ever.  No  words  can  more  clearly 
3xpress  his  Divine,  bupreme  majesty,  and  his  gracious  sovereignly  both  over 
lews  and  Gentiles. 

6.  Not  as  if — The  Jows  imagined  that  the  word  of  God  must  fail  if  all  theii 
nation  were  not  saved.  This  St.  Paul  now  refutes,  and  proves  that  the  word 
itself  had  foretold  their  falling  away;  the  word  of  God — The  promises  of  God  to 
Israel,  had  fallen  to  the  ground — Tliis  could  not  ije.  Even  now,  says  the  apostle, 
some  enjoy  the  promises  ;  and  hereafter  all  Israel  shall  be  saved.  This  is  the 
tfum  of  the  9th,  lOtli,  and  11th  chapters.  For — Here  he  enters  upon  the  proof 
of  it,  all  are  not  Israel,  who  are  of  Israel — The  Jews  vehemently  maintained 
the  contrary;  namely,  that  all  who  were  born  Israelites,  and  they  only,  were 
the  people  of  God.  Tlie  former  part  of  this  assertion  is  refuted  here,  the  latter 
ver.  24,  &c.  The  sum  is,  God  accepts  all  believers,  and  them  only ;  and  this  it 
no  way  contrary  to  his  word.  Nay,  he  hath  dechired  in  his  word,  both  by 
types  and  by  express  testimonies,  that  believers  are  accepted  as  the  children  of 
the  promise,  while  unbelievers  are  rejected,  though  tiiey  are  children  after  the 
6esh.  All  are  not  Israel — Not  in  the  favour  of  God,  who  are  lineally  descended 
of  Israel. 

7  Neither  because  they  are  lineally  the  seed  of  Abraham,  will  it  follow  that  they 
are  jU  the  children  of  God — This  did  not  hold  even  in  Abraham's  own  family ;  and 
(Uuch  less  in  his  remote  descendants.  But  God  then  said.  In  Isaac  shall  thy  seed 
be  called — That  is,  Isaac,  not  Ishmael,  shall  be  called  thy  seed ;  that  seed  to  which 
the  promise  is  made. 

8.  That  is,  not  the  children,  &c. — As  if  he  had  said.  This  is  a  clear  type  of 
things  to  come ;  showing  us,  that  in  all  succeeding  generations,  not  the  children 
of  the  flesh,  the  lineal  descendants  of  Abraham,  but  the  children  of  the  pro 
mise — They  to  whom  the  promise  is  made,  that  is,  believers,  are  the  children 
of  God. 

•  Gen.  XXI.  12. 


388  ROMANS. 

9  of  God,  but  the  children  of  promise  are  counted  for  the  seed.     Foi 
this  is  the  word  of  the  promise,  *  At  this  time  I  will  come,  and 

10  Surah   shall  have  a  son.     And  not  only  'his,  but  when  Rebeccf 

1 1  also  had  conceived  by  one  man,  oui  father  Isaac,  The  children 
being  not  yet  born,  neither  having  done  any  good  or  evil,  (thai 
the  purpose  of  God  according  to  election  might  stand,  not  of  works, 

i2  but  of  him  that  called,)  It  was  said  to  her,  fThe  elder  shall  servt' 

13  the  younger.  As  it  is  written,  1 1  have  loved  Jacob,  and  hated 
Esau. 

14  What  shall  we  say  then  ?     Is  there  injustice  with  God  ?     God 

15  forbid.  For  he  saith  to  Moses,  §  I  will  have  mercy  on  whom  I 
will  have  mercy,  and  I  will  have  compassion  on  whom  I  will  have 

16  compassion.     It  is  not  therefore  of  him  that  willeth,  nor  of  him 

17  that   runneth,  but  of  God  that   showeth  mercy       Moreover,  the 

9.  For  this  is  the  word  of  promise — By  the  power  of  which  Isaac  was  con- 
ceived, and  not  by  the  power  of  nature.  Not  whosoever  is  born  of  thee  shall  be 
blessed,  but  at  this  time — Which  I  now  appoint,  I  will  come,  and  Sarah  shall  have 
a  son — And  he  shall  inherit  the  blessing. 

10.  And  that  God's  blessing  does  not  belong  to  all  the  descendants  of  Abraham, 
appears  not  only  by  this  instance,  but  by  that  of  Esau  and  Jacob,  who  was  chosen 
to  inherit  the  blessing  before  either  of  them  had  done  good  or  evil.  The  apostle 
mentions  this  to  show  that  neither  were  their  ancestors  accepted  through  any 
merit  of  their  own.  That  the  purpose  of  God  according  to  election  might  stand — 
Whose  purpose  was  to  elect  or  clioose  the  promised  seed,  not  of  works,  not  for 
any  preceding  merit  in  him  he  cliose ;  but  of  him  that  called  of  his  own  good 
pleasure,  who  called  to  that  privilege  whom  lie  saw  good. 

12.  The  elder — Es;iu,  shall  serve  the  younger — Not  in  person,  for  he  never  did^ 
but  in  his  posterity.  Accordingly  the  Edomites  were  often  brought  into  subjection, 
by  the  Israelites. 

13.  As  it  is  written — With  which  word  in  Genesis,  spoken  so  long  before,  that 
of  Malachi  agrees ;  I  have  loved  Jacob  with  a  peculiar  love ;  that  is,  the  Israel, 
ites,  the  posterity  of  Jacob ;  and  I  have  comparatively  hated  Esau,  that  is,  the 
Edomites,  the  posterity  of  Esau.  But  observe,  1.  This  does  not  relate  to  the 
person  of  Jacob  or  Esau.  2.  Nor  does  it  relate  to  the  eternal  state  either  of 
liiem  or  their  posterity.  Thus  far  the  apostle  has  been  proving  his  proposition, 
namely,  that  the  exclusion  of  a  great  part  of  the  seed  of  Abraham,  yea,  and  of 
Isaac,  from  the  special  promises  of  God,  was  so  far  from  being  impossible,  that, 
according  to  the  Scriptures  themselves,  it  had  actually  happened.  He  now  intro- 
duces and  refutes  an  objection. 

14.  Is  there  injustice  with  God? — Is  it  unjust  in  God  to  give  Jacob  the  blessing 
rather  than  Esau?  Or  to  accept  believers,  and  them  only?  God  forbid — In  no- 
wise :  this  is  well  consistent  with  justice ;  for  he  has  a  right  to  fix  the  terms 
or  wliicli  he  will  show  mercy,  according  to  iiis  declaration  to  Moses,  petitioning 
fo.  all  the  people,  after  they  had  committed  idolatry  with  the  golden  calf,  /  wilt 
have  mercy  on  whom  I  will  have  mercy — According  to  the  terms  I  myself  have 
fixed  ;  and  I  will  have  compussion  on  whom  I  will  have  compassion  ;  r'smely 
on  those  only  wlio  submit  to  my  terms,  who  accept  of  it  in  the  way  that  I  hay^ 
appointed. 

16.  It — The  blessing,  therefore,  is  not  of  him  that  willeth,  nor  of  him  that  run 
tteth — It  is  not  the  effect  either  of  the  will  or  the  works  of  man,  but  of  the  grace 
and  power  of  God.  The  will  of  man  is  here  opposed  to  the  grace  of  God,  and 
man's  running  to  the  Divine  operation.  And  this  general  declaration  respects 
not  only  Isaac  and  Jacob,  and  the  Israelites  in  the  time  of  Moses,  but  likewise 
all  the  spiritual  cliildren  of  Abraham,  even  to  the  end  of  the  world. 

17.  Moreover — God  has  an  indisputable  right  to  reject  those  who  will  nol 
accept  the  blessings  on  his  own  terms.  And  this  he  exercised  in  the  case  of 
Pharaoh :  tg  whom,  after  many  instances  of  stubbornness  and  rebellion,  he  said 

•  Gen.  xviii,  10.         f  Gen.  xxv,  23         t  Mai.  i.  2,  3.         (>  Exod.  xxxiii,  IS 


CHAPTER  IX.  389 

Scripture  saith  to  Pharaoh,  *  For  this  very  thing  have  I  raised  thee 

up,  that  I  may  show  my  power  m  thee,  and  that  my  name  may 

18  be  declared  through  all  the  earth.      So  then  he  hath  mercy   on 

ly  whom  he  willeth,  and  whom  he  willeth  he  hardeneth.     But  thou 

wilt  say  to  me,  Why  doth  he  still  find  fault?    For  who  hath  resist- 

20  ed  his  will  ?     Nay,  but  who  art  thou,  O  man,  that  repliest  against 
God  !     Shall  the  thing  formed  say  to  him  that  formed  it,  Why 

21  hast  thou  made  me  thus?     f  Hatli  not  the  potter  power  over  the 
clay,  out  of  the  same  mass  to  make  one  vessel  to  honour,  and 

(us  it  is  recorded  in  Scripture,)  For  this  very  thing  have  I  raised  thee  up — That 
ie,  unless  thou  repent,  this  will  surely  be  the  consequence  of  my  raising  thee  up, 
making  thee  a  great  and  glorious  king,  that  my  power  will  be  shown  upon 
thee,  (as  indeed  it  was  by  overwhelming  him  and  his  army  in  the  sea,)  and 
my  name  declared  through  all  the  earth — As  it  is  at  this  day.  Perhaps  this  may 
have  a  still  farther  meaning.  It  seems  that  God  was  resolved  to  show  his 
power  over  the  river,  the  insects,  other  animals,  (with  the  natural  causes  of 
their  health,  diseases,  life,  and  death,)  over  meteors,  the  air,  the  sun,  all  of 
which  were  worshipped  by  the  Egyptians,  from  whom  other  nations  learned 
their  idolatry,  and  at  once  over  all  their  gods,  by  that  terrible  stroke,  of  slaying 
all  their  priests,  and  their  choicest  victims,  the  first  born  of  man  and  beast : 
and  all  this  with  a  design  not  only  to  deliver  his  people  Israel,  for  which  a 
single  act  of  Omnipotence  would  have  sufficed,  but  to  convince  the  Egyptians, 
that  the  objects  of  their  worship  were  but  the  creatures  of  Jehovah,  and  entirely 
in  his  power,  and  to  draw  them  and  the  neighbouring  nations,  who  should  hear 
of  all  these  wonders,  from  their  idolatry,  to  worship  the  one  God.  For  the 
execution  of  this  design,  in  order  to  the  display  of  the  Divine  power  over  the 
various  objects  of  their  worship,  in  a  variety  of  wonderful  acts,  which  were  at 
the  same  time  just  punishments  for  their  cruel  oppression  of  the  Israelites, 
God  was  pleased  to  raise  to  the  throne  of  an  absolute  monarchy  a  man,  not 
whom  he  had  made  wicked  on  purpose,  but  whom  he  found  so,  the  proudest, 
the  most  daring  and  obstinate  of  all  the  Egyptian  princes;  and  who,  being  incor- 
•  igible,  well  deserved  to  be  set  up  in  that  situation  where  the  Divine  judgments 
fell  the  heaviest. 

18.  So  then — That  is,  accordingly  he  does  show  mercy  on  his  own  terms; 
namely,  on  them  that  believe:  and  whom  he  willeth — Namely,  them  that  believe 
not,  he  hardeneth — Leaves  to  the  hardness  of  their  hearts. 

19.  Why  doth  he  still  find  fault — The  particle  still  is  strongly  expressive  of 
the  objector's  sour,  morose  murmuring :  for  who  hath  resisted  his  will  ? — The 
word  his  likewise  expresses  his  surliness  and  aversion  to  God,  whom  he  does  not 
e/en  deign  to  name. 

20.  Nay,  but  who  art  thou,  O  man-' — Little,  impotent,  ignorant  man,  that 
repliest  against  God  ? — That  accusest  Goa  of  injustice,  for  himself  fixing  the  terms 
on  which  he  will  show  mercy  ?  Shall  the  thing  formed  say  to  him  that  formed  it. 
Why  hast  thou  made  me  thus  ? — Why  hast  thou  made  me  capable  of  honour  and 
immortality  only  by  believing? 

21.  Hath  not  the  potter  power  over  the  clay — And  much  more  hath  not  God 
[  ower  over  his  creatures,  to  appoint  one  vessel,  namely,  the  believer,  to  honour, 
\  id  another,  the  unbeliever,  to  dishonour. 

If  we  survey  the  right  which  God  has  over  us  in  a  more  general  way,  with 
jgard  to  his  intelligent  creatures,  God  may  be  considered  in  two  different 
views,  as  Creator,  Proprietor,  and  Lord  of  all,  or  as  their  moral  Governor 
and  Judge 

God,  as  sovereign  Lord  and  Proprietor  of  all,  dispenses  his  gifls  or  favours  to 
nis  creatures  with  perfect  wisdom,  but  by  no  rules  or  methods  of  proceeding  that 
we  are  acquainted  with.  The  time  when  we  shall  exist,  the  country  where  we 
shall  live,  our  parents,  our  constitution  of  body  and  turn  of  mind :  these,  and 
numberless  other  circumstances,  are  doubtless  ordered  with  perfect  wisdom,  but 
by  rules  that  lie  quite  out  of  our  sight. 

♦  Exod.  ix,  16.        t  Jer.  xviii,  6,  7. 


390  ROMANS. 

22  another  to  dishonour?  What  if  God  being  willing  to  show  hu 
wrath,  and  to  make  his  power  known,  yet  endured  with  much  long 

23  suffering  the  vessels  of  wrath  fitted  for  destruction  ?  And  thai 
he  might  make  known  the  riches  of  his  glory  on  the  vessels  of 

24  mercy,  w^hom  he  had  before  prepared  for  glory  ?    Even  us  whom 

25  he  hath  called,  not  only  of  the  Jews,  but  also  of  the  Gentiles :  As 
he  saith  also  in  Hosea,  *  I  will  call  them  my  people,  who  were 

26  not  my  people,  and  her  beloved  who  was  not  beloved,  t  And  i\ 
shall  come  to  pass,  in  the  place  where  it  was  said  to  them,  Ye  art 
not  my  people,  there  shall  they  be  called  the  sons  of  the  living  God. 

27  But  Isaiah  crieth  concerning  Israel,  ±  Though  the  number  of  the 
children  of  Israel  be  as  the  sand  of  the  sea,  the  remnant  only  shall 

28  be  saved.  For  he  is  finishing  and  cutting  short  his  account  in 
righteousness ;  for  the  Lord  will  make  a  short  account  upon  earth. 

29  And  as  Isaiah  had  said  before,  Unless  the  Lord  of  hosts  had  left  us 
a  seed,  we  had  been  as  Sodom,  and  had  been  made  like  Gomorrah. 

But  God's  methods  of  dealing  with  us,  as  our  Governor  and  Judge,  are  clearly 
revealed  and  perfectly  known  ;  namely,  that  he  will  finally  reward  every  man 
according  to  his  works :  he  that  believeth  shall  be  saved,  and  he  that  believeth  not. 
shall  be  damned. 

Therefore,  though  he  hath  mercy  on  whom  he  willeth,  and  whom  he  willeth  he 
hardeneth,  (that  is,  suffers  to  be  hardened  in  consequence  of  their  obstinate 
wickedness,)  yet  his  is  not  the  will  of  an  arbitrary,  capricious,  or  tyrannical 
being.  He  wills  nothing  but  what  is  infinitely  wise  and  good;  and  therefijre  his 
will  is  a  most  proper  rule  of  judgment.  He  icill  show  mercy,  as  he  hath  assured 
us,  to  none  but  true  believers,  nor  harden  any  but  such  as  obstinately  refuse 
his  mercy. 

22.  What  if  God  being  loilling — (referring  to  ver.  18,  19.)  That  is,  although 
"t  was  now  his  will,  because  of  their  obstinate  unbelief,  to  show  his  wrath,  which 
necessarily  presupposes  sin,  and  to  make  his  power  known — this  is  repeated  from 
the  17th  verse  ;  yet  endured — As  he  did  Pharaoh  with  much  long  suffering — Whicli 
should  have  led  them  to  repentance  ;  the  vessels  of  ivrath — Those  who  had  moved 
his  wrath  by  still  rejecting  his  mercy  ;  fitted  for  destruction — By  their  own  wilful 
and  final  impenitence :  is  there  any  injustice  in  this  ? 

23.  That  he  might  make  known — What  if  by  showing  such  long  sufl^ering  even 
to  the  vessels  of  wrath,  he  did  more  abundantly  show  the  greatness  of  his  glorious 
goodness,  wisdom,  and  power,  on  the  vessels  of  mercy;  on  those  whom  he  had 
himself  by  his  grace  prepared  for  glory:  is  this  any  injustice? 

24.  Even  vs — Here  the  apostle  comes  to  another  proposition  ;  of  grace  free 
for  all,  whether  Jew  or  Gentile:  of  the  Jews — This  he  treats  of,  ver.  25.  Of  the 
Gentiles — Treated  of  in  the  same  verse. 

25.  Beloved — As  a  spouse;  who  onc^  was  not  beloved — Consequently,  not  un- 
conditionally  elected.     This  relates  directly  to  the  final  restoration  of  the  Jews 

26  There  they  shall  be  called  the  sons  of  God — So  that  they  need  not  leavu 
their  own  country  and  come  to  Judea. 

27.  But  Isaiah  testifies,  That,  (as  many  Gentiles  will  be  accepted,  so)  many 
Jews  will  be  rejected:  that  out  of  all  the  thousands  of  Israel,  a  remnant  only 
shUl  be  saved.  This  was  spoken  originally  of  the  few  that  were  saved  from  the 
ravage  of  Sennacherib's  army. 

28.  For  he  is  finishing  or  cutting  short  the  account — In  rigorous  justice,  \vK. 
leave  but  a  small  remnant.  There  will  be  so  general  a  destruction,  that  but  a 
8  nali'  number  will  escape. 

99.  As  Isaiah  had  said  before,  (namely,  chap,  i,  9,  concerning  those  who  were 
besieged  in  Jerusalem  by  Rezin  and  Pekah,)  Unless  the  Lord  had  left  us  a  seed — 
Which  denotes,  1.  The  present  paucity;  2.  The  future  abundance:  we  had  been 
as  Sodom,  so  that  it  is  no  unexampled  thing  for  the  main  body  of  the  Jewish 
nation  to  revolt  from  God,  and  perish  m  their  sin. 

•  Hosea  ii.  22.         +  Hosea  i,  lO!         J  Isaiah  x,  22,  23. 


CHAPTER  X.  391 

10  What  shall  we  say  then  ?  That  the  Gentiles  who  followed  not  afte-. 
righteousness,  have  attained  to  righteousness,  even  the  righteous- 

31   ness  which  is  by  faith  :  But  Israel,  following  after  the  law  of  riglit- 

33  eousness,  hath  not  attained  to  the  law  of  righteousness.  Where- 
fore ?  because  they  sought  it  not  by  faith  but  as  it  were  by  worlds 

33  for  they  stumbled  at  the  stumbling-stone  ;  As  it  is  written,  *  Behold. 
I  lay  in  Sion  a  stone  of  stumbling,  and  a  rock,  of  oflence  :  and 
t  every  one  that  believeth  shall  not  be  ashamed 

K..       Brethren,  the  desire  of  my  he*irt,  and  my  prayer  to  God  ioi 

2  Israel  is,  that  they  may  be  saved.      For  I  bear  them  record,  thai 
they    have    a    zeal    for    God,    but    not    according    to    knowledge, 

3  for  they  being  ignorant  of  the  righteousness  of  God,  and  seeking 
to   establish  their  own   righteousness,  have  not  submitted  to  the 

4  righteousness  of  God.     For  Christ  is  the  end  of  the  law  for  right- 

5  eousness  to  every  one  that  believeth.     For  Moses  describeth  the 
righteousness  which   is  by  the  law,   :j:The  man  who  doth  these 

6  things  shall  live  by  them.     But  the  righteousness  which  is  by  faith 
speaketh   thus ;    ^  Say  not  in  thy  heart,  who    shall    ascend    into 

30.  What  shall  we  say  then  7 — What  is  to  be  concluded  from  all  that  has  been 
gaid,  but  this,  that  the  Gentiles  who  followed  not  after  righteousness — Who  a  while 
ago  had  no  knowledge  of,  no  care  or  thought  about  it,  have  attained  to  righteous, 
ness,  (or  justification,)  even  the  righteousness  which  is  by  faith.  This  is  the  first 
conclusion  we  may  draw  from  the  preceding  observations.  The  second  is,  That 
Israel,  the  Jews,  although  following  after  the  law  of  righteousness — The  law 
which,  duly  used,  would  have  led  them  to  fiith,  and  thereby  to  righteousness,  have 
not  attained  to  the  law  of  righteousness — To  that  righteousness  or  justification 
ishich  is  one  great  end  of  the  law. 

32.  And  wherefore  have  they  not  ?  Is  it  because  God  eternally  decreed  they 
should  not?  there  is  nothing  like  this  to  be  met  with;  but  agreeable  to  his  argu- 
nient,  the  apostle  gives  us  this  good  reason  for  it,  Because  they  sought  it  not  by 
faith,  whereby  alone  it  could  be  attained ;  but  as  it  were,  in  elTect,  if  not  pro. 
fessedly,  by  works.     For  they  stumbled  at  that  stumbling-stone,  Christ  crucified. 

33.  As  it  is  written — Foretold  by  their  own  prophet,  Behold,  I  lay  in  Sion — I 
exliibit  in  my  Church,  what,  though  it  was  in  truth  the  only  sure  foundation  of 
h  ippiness,  yet  will  be  in  fact  a  stumbling-stone  and  rock  of  offence — An  occasion 
of  ruin  to  many,  through  their  obstinate  unbelief. 

X.  My  prayer  to  God  is,  that  they  may  be  saved — He  would  not  have  prayed 
for  this,  had  they  been  absolutely  reprobated. 

2.  They  have  a  zeal,  but  not  according  to  knowledge — They  had  zeal  without 
knowledge.     We  have  knowledge  without  zeal. 

3.  For  they  being  ignorant  of  the  righteousness  of  God — Of  the  method  God  ha- 
established  for  the  justification  of  a  sinner,  and  seeking  to  establish  their  ow  i 
righteousness — Their  own  method  of  acceptance  with  God,  have  not  submitted  tt 
the  righteousness  of  God — The  way  of  justification  which  he  hath  fixed. 

4.  For  Christ  is  the  end  of  the  law — The  scope  and  aim  of  it.  It  is  the  very 
iesign  of  the  law  to  bring  men  to  believe  in  Christ  for  justification  and  salvation 
Vud  he  alone  gives  that  pardon  and  life  which  the  law  shows  the  want  of,  but 

cannot  give.     To  every  one,  whether  Jew  or  Gentile,  treated  of  ver.  11,  &c 

'hat  believeth,  treated  of  ver.  5,  &c. 

5.  For  Moses  describeth  the  only  righteousness  which  is  attamable  by  the  law, 
when  he  saith,  The  man  who  doeth  these  things  shall  live  by  them — That  is,  he 
that  perfectly  keeps  all  these  precepts  in  every  point,  he  alone  may  claim  life  and 
salvation  by  them.  But  this  way  of  justification  is  impossible  to  any,  who  have 
ever  transgressed  any  one  law  m  any  poiht. 

6.  But  the  righteousness  which  is  by  faith — The  method  of  becoming  righteoui 
By  believing,  speaketh  a  very  different  language,  and  may  be  considerd  as  ex 

*  Isaiah  viii,  14.         +  Isaiah  xxviii,  16.         t  Lev.  xviii,  5         (>  Deut.  xxx,  14. 


392  ROMANS. 

7  heaven  ?  (that  is,  to  bring  Christ  down  :)  Or  who  shall  descend  inia 

8  the  abyss  ?  (that  is,  to  bring  Christ  again  from  the  dead.)     Bui 
what  saith  he  ?    The  word  is  nigh  thee,  even  in  thy  mouth,  and  io 

9  thy  heart ;  that  is,  the  word  of  faith  which  we  proach  :  That  if  thou 
confess  with  thy  mouth  the  Lord  Jesus,  and  believe  in  thy  heart 

10  that  God  raised  him  from  the  dead,  thou  shalt  be  saved.  For 
with  the  heart  man  believeth  to  righteousness,  and  with  the  mouth 
confession  is  made  to  salvation. 

11  For  the  Scripture  saith,  *  Every  one  that  believeth  on  him  shall 

12  not  be  ashamed.  For  there  is  no  difference  between  the  Jew  and 
the  Greek :  for  the  same  Lord  of  all  is  rich  to  all  that  call  upon 

13  him.      For   f  whosoever    shall  call  upon    the   name  of  the  Lord 

14  shall  be  saved.  But  how  shall  they  call  on  him,  m  whom  the) 
have  not  believed  ?  And  how  shall  they  believe  in  him,  of  whom 
they  have  not  heard  ?  And  how  shall  they  hear  without  a  preacher  ^ 

15  But  how  shall  they  preach,  unless  they  be  sent?  As  it  is  written, 
\  How  beautiful  are  the  feet  of  them  who  bring  the  good  tidings  of 
peace,  who  bring  the  glad  tidings  of  good  things ! 

16  But  all  have  not  obeyed  the  Gospel.     For  Isaiah  saith,  ^  Lord, 

17  who  hath  believed  our  report?    Faith  then  cometh  by  hearing,  and 

18  hearing  by  the  word  of  God.  But  I  say.  Have  they  not  heard  ^ 
Yes,  verily  ;  ||  their  voice  is  gone  into  all  the  earth,  and  their  words 

19  to  the  ends  of  the  world.   But  I  say,  Hath  not  Israel  known  ?  First, 

pressing  itself  thus :  (to  accommodate  to  our  present  subject  the  words  wliich 
Moses  spake,  touching  the  phiinness  of  his  law:)  Say  not  in  thy  heart,  Who  shall 
ascend  into  heaven,  as  if  it  were,  to  bring  Christ  down :  or,  who  shall  descend  into 
the  grave,  as  if  it  were,  to  bring  him  again  from  the  dead.  Do  not  imagine  that 
these  things  are  to  be  done  now,  in  order  to  procure  thy  pardon  and  salvation. 

8.  But  what  saith  he  ?  (Moses) — Even  these  words,  so  remarkably  applicable 
to  the  subject  before  us.  All  is  done  ready  to  thy  hand.  The  word  is  nigh  thee — 
Within  thy  reach ;  easy  to  be  understood,  remembered,  practised.  This  is  enii 
nently  true  of  the  word  of  faith,  the  Gospel,  which  we  preach:  the  sum  of  which 
is,  If  thy  heart  believe  in  Christ,  and  thy  life  confess  him,  thou  shalt  be  saved. 

9.  If  thou  confess  with  thy  month — Even  in  time  of  persecution,  when  such  a 
confession  may  send  thee  to  the  lions. 

10.  For  with  the  heart — Not  the  understanding  only,  man  believeth  to  righituus- 
ness — So  as  to  obtain  justification  :  and  with  the  mouth  confession  is  made,  so  as 
to  obtain  final  salvation.  Confession  here  implies  the  whole  of  outward,  as  be- 
lieving  does  the  root  of  all  inward  religion. 

12.  The  same  Lord  of  all  is  rich — So  that  his  blessings  are  never  to  br  ex- 
hausted,  nor  is  he  ever  constrained  to  hold  his  hand.  The  great  truth  proposed 
in  the  11th  verse,  is  so  repeated  here,  and  in  thd  13th,  and  farther  confirmed 
ver.  14,  15,  as  not  only  to  imply,  that  whosoever  calleth  upon  him  shall  be  saved; 
but  also  that  the  will  of  God  is,  that  all  should  savingly  call  upon  him. 

5.  But  how  shall  they  preach  unless  they  be  sent  ? — Thus  by  a  chain  of  reason 
Hig,  from  God's  will,  that  the  Gentiles  also  should  call  upon  him,  St.  Paul  infer*, 
that  the  apostles  were  sent  by  God  to  preach  to  the  Gentiles  also.  The  feet-  • 
Their  very  footsteps,  their  coming. 

17.  Faith — indeed  ordinarily  cometh  by  hearing,  even  by  hearmg  the  word  of 
God. 

18.  But  their  unbelief  was  not  owing  to  the  want  of  hearing.  For  they  have 
heard.  Yes  verily — So  many  nations  have  already  heard  the  preachers  of  the  Gos 
pol,  that  I  may  in  some  sense  say  of  them  as  David  did  of  the  lights  of  heaven. 

19.  But  hath  not  Israel  known  ? — They  might  have  known,  even  from  MosPi 

*  Isaiah  xxviii,  16.         f  Joel  ii,  32  J  Isaiah  Hi,  7.         i)  Isaiah  iui,  1. 

U  Psalm  xix  4. 


CHAPTER  XI.  393 

Moses  saith,  *  I  will  provoke  you  to  jealousy  by  them  that  are  no' 

20  a  nation ;  by  a  foolisb  nation  I  will  anger  you.  But  Isaiab  is  very 
bold,  and  saith,  f  I  was  found  by  them  that  sought  me  not :  1  was 

21  made  manifest  to  them  that  asked  not  after  me.  Whereas  with 
regard  to  Israel  he  saith.  All  the  day  have  I  stretched  forth  my 
hands  to  an  unbelieving  and  gainsaying  people. 

XI.  I  say  then.  Hath  God  rejected  his  people  ?  God  forbid.  For 
I   also  am  an  Israelite,  of  the  %ee(\  of  Abraham,  of  the  tribe  o 

'?   Benjamin.     God  hath  not  rejected  his  people  whom  he  foreknew 
Know  ye  nut  what  the  Scripture  saith  of  Elijah?  how  he  pleadeth 

E  with  God  against  Israel :  \  Lord,  they  have  killed  thy  prophets, 
and  digged  down  thy  altars ;  and  I  am  left  alone,  and  they  seek 

4  my  life.  But  what  saith  the  answer  of  God  to  him?  I  have  re- 
served to  myself  seven  thousand    men  who  have  not  bowed  the 

5  knee  to  Baal.     And  so  likewise  at  the  present  time,  there  is  a 

6  remnant,  according  to  the  election  of  grace.  But  if  by  grace,  then 
it  is  no  more  of  works  :  else  grace  is  no  longer  grace.  And  if  il 
be  of  works,  then  it  is  no  more  grace ;  else  work  is  no  longer  work. 

7  What  then  ?     Israel  hath  not  obtained  that  which  he  seeketh,  but 

8  the  election  hath  obtained,  and  the  rest  were  blinded  :  According 
as  it  is  written,  §  God  hath  given  them  a  spirit  of  slumber,  eyes 
that  they  should  not  see,  and  ears  that  they  should  not  hear,  unto 

and  Isaiah,  that  many  of  the  Gentiles  would  be  received,  and  many  of  the 
Jews  rejected.  I  will  provoke  you  to  jealousy  by  them  that  are  not  a  nation — As 
they  followed  gods  that  were  not  gods,  so  he  accepted  in  their  stead  a  nation 
that  was  not  a  nation,  that  is,  a  nation  that  was  not  in  covenant  with  God.  A 
foolish  nation — Such  are  all  who  know  not  God. 

20.  But  Isaiah  is  very  bold — And  speaks  pi  dnly  what  Moses  but  intimated. 

21.  An  unbelieving  and  gainsaying  people — Just  opposite  to  those,  who  believed 
with  their  hearts,  and  made  confession  with  their  mouths. 

XI.  1.  Hath  God  rejected  his  whole  people — All  Israel!  In  no  wise.  Now 
there  is  a  remnant  who  believe,  ver.  5.  And  hereafter  all  Israel  will  be 
saved,  ver.  26. 

2.  God  hath  not  rejected  that  part  of  his  people  whom  he  foreknew — Speaking 
after  the  manner  of  men.  For  in  fact  knowing  and  foreknowing  are  the  same 
thing  with  God,  who  knows  or  sees  all  things  at  once  from  everlasting  to  ever- 
lasting.  Know  ye  not — Tliat  in  a  parallel  case,  amidst  a  general  apostasy,  when 
Elijah  thought  the  whole  nation  was  fallen  into  idolatry,  God  knew  there  was  a 
remnant  of  true  worshippers? 

4.  To  Baal — Nor  to  the  golden  calves. 

5.  According  to  the  election  of  grace — According  to  that  gracious  purpose  of 
God,  He  that  believeth  shall  be  saved. 

6.  And  if  by  grace,  then  it  is  no  more  of  works — Whether  ceremonial  or  moral 
else  grac:  is-  no  longer  grace — The  very  nature  of  grace  is  lost.  And  if  it  be  oj 
works,  then  it  is  no  more  grace  :  else  work  is  no  longer  work — But  the  very  nature 
of  it  is  destroyed.  Tliere  is  something  so  absolutely  inconsistent,  between  the- 
being  justified  by  grace,  and  the  being  justified  by  works,  that  if  you  suppose 
Bither,  you  of  necessity  exclude  the  other.  For  wliat  is  given  to  works  is  tht 
payment  of  a  debt ;  whereas  grace  implies  an  unmerited  favour.  So  that  the  same 
benefit  cannot,  in  the  very  nature  of  things,  be  derived  from  both. 

T.  What  then  7 — What  is  the  conclusion  from  the  whole  ?  It  is  this :  That 
Israel  general  hath  not  attained  justification  :  but  those  of  them  only  who  be 
lieve ;  and  the  rest  were  blinded — By  their  own  wilful  prejudice. 

8.  God  hath  at  length  withdrawn  '"'"  Snirit  anH  o^  «»;»»ao  ilison  no  to  a  spirit  of 
{•lumber;  which  is  fulfilled  unto  thi»  ua^. 

•  Deut.  xxxu,  21.        t  Isaiah  Ixv,  1,  2.         t  1  Kings  xix,  10.        ^  Isuaii  xxii,  Ito. 


394  ROMANS 

9  this  day.     And  David  saith,  *  Lei  their  table  become  a  snare,  and  a 

10  trap,  and  a  stumbling  block,  and  a  recompense  to  then.     Let  the.r 
eyes  be  darkened  that  they  may  not  see,  and  bow  down  their  back 

1 1  alway.     I  say  then.  Have  they  stumbled  so  as  to  fall  ?   God  forbid 
But  by  their  fall  salvation  is  come  to  the  Gentiles,  to  provoke  them 

12  to  jealousy.     But  if  their  fall  be  the  riches  of  the  world,  and    heir 
loss  the  riches  of  the   Gentiles,  how  much    more  their  fidneha  ' 

\c   For  I  speak  to  you  Gentiles,  as  I  am  the  apostle  of  the  Gentiles 
I'l   I  magnify  my  office:   If  by  any  means  I  may  provoke  to  jealoust 
15  those  who  are  my  flesh,  and  save  some  of  them.     For  if  the  cast 

lug  away  of  them  be  the  reconciling  of  the  world,  what  will  the 
.6  receiving  o/"  Mew  be,  but  life  from  the  dead  ?    For  if  the  first  fruits 

be  holy,  so  is  the  lump  :   and  if  the  root  be  holy,  so  are  the  branches. 

17  And  if  some  of  the  branches  were  broken  off',  and  thou  being  a 
wild  olive   tree  wert  grafted  in  among  them,  and  with  them  par- 

18  takest  of  the  root  and  fatness  of  the  olive  tree.  Boast  not  against 
the  branches,  but  if  thou  boast,  thou  bearest  not  the  root,  but  the 

19  root  thee.    Wilt  thou  say  then.  The  branches  were  broken  ofl^,  that  I 

20  might  be  grafted  in?      Well;  they  were  broken  off"  for  unbelief, 

9.  And  David  saith — In  that  prophetic  imprecation,  which  is  applicable  to 
them,  as  well  as  to  Judas  ;  a  recompense — Of  their  preceding  wickedness.  So  sin 
is  punished  by  sin.  And  thus  the  Gospel,  which  should  have  fed  and  strengthened 
their  souls,  is  become  a  means  of  destroying  them. 

11.  Have  they  stumbled  sn  as  to  fall — Totally  or  finally  7  No,  but  by  their  fall 
(or  slip ;  it  is  a  very  soft  word  in  the  original)  salvation  is  come  to  the  Gentiles. 
See  an  instance  of  this,  Acts  \iii,  46.  To  provoke  them — The  Jews  themselves, 
n  jealousy. 

12.  The  first  part  of  this  verse  is  treated  of  ver.  13,  &c,  the  latter,  how  much 
more  their  fulness,  that  is,  their  full  conversion,  ver.  23,  &c. 

So  many  prophecies  refer  to  this  grand  event,  that  it  is  surprising  any 
C  iristian  can  doubt  of  it.  And  these  are  greatly  confirmed  by  the  wonderful 
preservation  of  the  Jews  as  a  distinct  people  to  this  day.  When  it  is  accom- 
plished,  it  will  be  so  strong  a  demonstration,  both  of  the  Old  and  New  Testa, 
ment  revelation,  as  will  doubtless  convince  many  thousand  deists,  in  countries 
nominally  Cliristian  ;  of  whom  there  will  of  course  be  increasing  multitudes 
among  merely  nominal  Christians.  And  this  will  be  a  menns  of  swiftly  propa. 
gating  the  Gospel  among  Mohaniinedans  and  pagans:  who  would  probably  have 
received  it  long  ago,  had  they  conversed  only  witii  real  Christians. 

13.  /  magnify  my  office — Far  from  being  ashamed  of  ministering  to  the  Gen- 
tiles, I  glory  therein:  the  rather,  as  it  may  be  a  means  of  provoking  my  brethren 
to  jealousy. 

14.  My  flesh- -My  kinsmen. 

15.  Life  from  the  dead — Overflowing  life  to  the  world,  which  was  dead. 

16.  And  this  will  surely  come  to  pass.  For  if  the  first  fruits  be  holy,  so  is  tk( 
lump — The  consecration  of  them  was  esteemed  the  consecration  of  all.  And  so 
the  conversion  of  a  few  Jews  is  an  earnest  of  the  convp>-sion  of  all  the  rest 
And  if  the  root  be  holy — The  patriarchs  from  whom  they  spring,  surely  God  will 
at  length  make  their  descend:! nts  also  holy. 

17.  Thou — O  Gentile,  being  a  wild  olive  tree — Had  the  graft  been  nobler  than 
the  stock,  yet  its  dependence  on  it  for  life  and  nourishment  would  leave  it  no 
room  to  boast  against  it.  How  much  less,  when,  contrary  to  what  is  practised 
among  men,  the  wild  olive  tree  is  ingrafted  on  the  good. 

18.  Boast  not  against  the  branches — Do  not  they  do  this,  who  despise  the  Jews  7 
or  denv  their  future  conversion  ? 

20.    They  were  broken  off  for  unbelief  and  thou  standest  by  faith — Both  condi. 
tionally,  not  absolutely;  if  absolutely,  there  might  have  been  room  toboapt;  6) 
faith — Tlie  free  gift  of  God,  which  therefore  ought  to  bumble  thee. 
*  Psabn  Ixix.  22.  23 


CHAPTER  XI.  396 

21  and  thou  standeth  by  faith  .  Be  not  h  gh  minded,  but  fear.  For  il 
God  spared  not  the  natural  branches,  take  heed  lest  he  also  spare 

22  not  thee.  Behold  therefore  the  goodness  and  the  severity  of  God  ! 
Toward  them  that  fell,  severity  ;  but  toward  thee,  goodness,  if  thou 

23  continue  in  his  goodness ;  else  shall  thou  also  be  cut  ofl'.  And 
they,  if  they  do  not  continue  in  unbelief,  shall  be  grafted  in  ;  for 

24  God  is  able  to  graft  them  in  again.  For  if  thou  wert  cut  off  from 
the  natural  wild  olive  tree,  and  grafted  contrary  to  nature  into  £ 
good  olive  tree  ;  how  much   more  shall  these,   who   are  natural 

i5  branches,  be  grafted  into  their  own  olive  tree  ?  Brethren,  I  would 
not  that  ye  should  be  ignorant  of  this  mystery,  (lest  ye  should  be 
wise  in  your  own  conceits,)  that  hardness  is  in  part  happened  to 

26  Israel,  till  the  fulness  of  the  Gentiles  be  come  in  ;  And  so  all  Israel 
shall  be  saved,  as  it  is  written,  *  The  Deliverer  shall  come  out  of 

27  Sion,  and  shall  turn  away  iniquity  from  Jacob.     And  this  is  my 

28  covenant  with  them,  when  I  shall  take  away  their  sins.  With  re- 
gard to  the  Gospel,  they  are  enemies  for  your  sake  ;  but  as  for  the 

29  election,  they  are  beloved,  for  the  sake  of  their  fathers.     For  thr 

30  gifts  and  the  calling  of  God  are  without  repentance.  As  then  ye 
were  once  disobedient  to  God,  but  have  now  obtained  mercy  through 

31  their  disobedience:   So  these  also  have  now  been  disobedient,  thai 

32  through  your  mercy  they  may  likewise  find  mercy.  For  God  hath 
shut  up  all  together  in  disobedience,  that  he  might  have  mercy 

33  upon  all.     O  the  depth  of  the  riches,  and  wisdom,  and  knowledge 

21.  Be  not  high  minded,  but  fear — We  may  observe,  this  fear  is  not  opposed 
to  trust,  but  to  pride  and  security. 

22.  Else  shnlt  thou — Also,  who  now  standest  by  faith,  be  both  totally  and 
finally  cut  off. 

24.  Contrary  to  nature — For  according  to  nature,  we  graft  the  fruitful  branch 
into  the  wild  slock;  but  here  the  wild  branch  is  grafted  into  the  fruitful  stock. 

25.  St.  Paul  calls  any  truth,  known  but  to  a  few,  a  mystery.  Such  had  been 
the  calling  of  the  Gentiles.  Such  was  now  the  conversion  of  the  Jews.  Lest 
ye  should  be  wise  in  your  own  conceits— Puffed  up  with  your  present  advantages : 
dreaming  that  ye  are  the  only  Church  ;  or  that  tlie  Church  of  Rome  cannot  fail. 
Hardness  in  part  has  happened  to  Israel,  till — Israel  therefore  is  neither  totally 
nor  finally  rpjected  :  the  fulness  of  the  Gentiles  be  come  in — Till  there  be  a  vast 
harvest  among  the  heathens. 

26.  And  so  all  Israel  shall  be  saved — Being  convinced  by  the  coming  in  of  the 
Gentiles.  But  there  will  be  a  still  larger  harvest  among  the  Gentiles,  when  al] 
Israel  is  come  in.  The  Deliverer  shall  come — Yea,  the  Deliverer  iS  come ;  but 
not  the  full  fruit  of  his  coining. 

28.  They  are  now  enemies — To  ttie  Gnspel,  to  God,  and  to  themselves,  which 
God  permits  for  your  sake  :  but  as  for  the  election — That  part  of  them  who  ne. 
lievp    fhey  are  beloved. 

29.  For  the  gift:;  and  the  calling  of  God  are  without  repentance — God  does  no? 
spent  of  his  gifts  to  the  Jews,  or  his  calling  of  the  Gentiles. 

32.  For  God  halh  shut  up  all  together  in  disobedience — Suffering  each  in  their 
jrn  to  revolt  from  hirn.     First,  God  suffered  the  Gentiles   in  the  early  age  to 

revolt,  and  took  the  family  of  Abrahan  as  a  peculiar  seed  to  himself.  Afterward 
'11-  permitted  thein  to  fall  through  unbelief,  and  took  in  the  believing  Gentiles 
.\na  ne  did  even  this  to  provoke  the  Jews  to  jealousy,  and  so  bring  them  also  in 
Uie  end  to  faith.  This  was  truly  a  mystery  in  the  Divine  conduct,  which  the 
!ipostle  adores  with  such  holy  astonishment. 

33.  O  the  depth  of  the  riches,  and  wisdom,  and  knowledge  of  God.' — In  the  9  r 
chapter  St.  Paul  had  sailed  but  in  a  narrow  sea ;  now  he  is  in  the  ocsan.     The 

*  Isaiah  hx,  20. 


396  ROMANS. 

of  God !     How  unsearchable  are  his  judgments  and  his  ways  pasi 
i4  tracing  out !  For  *  who  hath  known  the  mind  of  the  Lord  ?  Or  who 

35  hath   been  his  counsellor  ?     Who  hath   first  given  to  him,  and  it 

36  shall  be  repaid  him  again  ?    For  of  hnn,  and  through  him,  and  to  him 
are  all  things  :  to  him  be  glory  for  ever  !   Amen. 

XII.       I  exhort  you  therefore,  brethren,  by  the  tender  mercies   of 
God,  to  present  your  bodies  unto  God,   a  living  sacrifice,  holy 

2  acceptable,  which  is  your  reasonable  service.  And  be  not  con 
formed  to  this  world,  but  be  ye  transformed  by  the  renewmg  of 
your  mnid,  that  ye  may  prove  what  is  that  good,  and  acceptable, 

3  and  perfect  will  of  God.  And  I  say,  through  the  grace  which  is 
given  to  me,  to  every  one  that  is  among  you,  not  to  think  of  him- 
self ^hove  what  he  ought  to  think,  but  to  think  soberly,  according 

4  as  God  hath  distributed  to  every  one  the  measure  of  faith.     For  as 

depth  of  the  riches  is  described,  ver.  35,  the  depth  of  wisdom,  ver.  34,  the  depth 
of  linowledge  in  the  latter  p.irt  of  this  verse.  Wisdom  directs  all  things  to  the 
best  end ;  knowledge  sees  that  end.  How  unsearchable  are  his  judgments— 
\Mth  regard  to  unbelievers,  his  ways — \V  ith  regard  to  believers  !  His  ways  are 
more  upon  a  level,  his  judgments  a  great  deep.  But  even  his  ways  we  cannot 
trace. 

34.  Who  hath  known  the  mind  of  the  Lord — Before  or  any  farther  than  he  has 
revealed  it. 

35.  Given  to  him — Either  wisdom  or  power  ? 

36.  Of  him — as  the  Creator  ;  through  him,  as  the  Preserver  :  to  him,  as  the  ulti- 
mate End,  are  all  things.  To  him  be  the  glory  of  his  riches,  wisdom,  knowledge. 
Amen  !  A  concluding  word  in  which  the  affection  of  the  apostle  when  it  is 
come  to  the  height  shuts  up  all. 

XII.  1.  /  exhort  you — St.  Paul  uses  to  suit  his  exhortations  to  the  doctrines 
he  has  been  delivering.  So  here  the  general  use  from  the  whole  is  contained  in 
the  first  and  second  verses.  The  particular  uses  follow,  from  the  third  verse  to 
the  end  of  the  epistle.  By  the  tender  mercies  of  God — The  whole  sentiment  is 
derived  from  chapters  i-v.  The  expression  itself  is  particularly  opposed  tr  *he 
wrath  of  God,  chap,  i,  18.  It  has  a  reference  here  to  the  entire  Gospel,  1  j  vna 
whole  economy  of  grace  or  mercy,  delivering  us  from  the  wrath  of  God,  and  ex- 
citing us  to  all  duty.  To  present — (So  chap,  vi,  13  ;  xvi,  19 ;)  now  actually  to 
exhibit  before  God,  your  bodies — That  is,  yourselves  ;  a  part  is  put  for  the  whole  ; 
the  rather,  as  in  the  ancient  sacrifices,  of  beasts,  the  body  was  the  whole.  These 
also  are  particularly  named,  in  opposition  to  that  vile  abuse  of  their  bodies,  men- 
tioned chap,  i,  24.  Several  expressions  follow,  which  have  likewise  a  direct  re- 
ference to  other  expressions  in  the  same  chapter;  a  sacrifice — Dead  to  sin,  and 
living — By  that  life,  which  is  mentioned  ch;ip.  i,  17,  chap,  vi,  4,  &c.  Holy — 
Such  as  the  holy  law  requires,  chap,  vii,  12.  Acceptable,  chap,  viii,  8,  wi'h  is 
your  reasonable  service — The  worship  of  the  heathens  was  utterly  unreasoiiable, 
chap,  i,  18,  &c  ;  so  was  the  glorying  of  the  Jews,  chap,  ii,  3,  &c.  But  a  Chr-stian 
acts  in  all  things  by  the  highest  reason,  from  the  mercy  of  God  inferring  his 
own  duty. 

2.  And  he  not  conformed — Neither  in  judgment,  spirit,  nor  behaviour ;  to  thit 
world — Which  neglecting  the  will  of  God,  entirely  follows  its  own  ;  that  yt  rna^ 
prove — Know  by  sure  trial :  which  is  easily  done  by  him  who  has  thus  propented 
himself  to  God,  what  is  that  good,  and  acceptable,  and  perfect  will  of  God — The 
will  of  God  is  here  to  be  understood  of  all  the  preceptive  part  of  Christianity, 
which  is  in  itself  so  excellently  good,  so  acceptable  to  God,  and  so  perfective  of 
our  natures. 

3.  And  I  say — He  now  proceeds  to  show  what  that  will  of  God  is  :  through 
the  grace  which  is  given  to  me — He  modestly  adds  this,  lest  he  should  seem  to 
forget  his  own  direction ;  to  every  one  that  is  among  yon — Believers  at  Rome. 
Happy,  had  they  always  remembered  this  !  The  measure  of  faith — (Treated  of  ir 
the  first  and  following  chapters)  from  which  all  other  gifts  and  graces  flow. 

*  Isaiah  xl.  l.T 


CHAPTER  XII.  397 

in  one  body  we  have  many  members,  and  all  members  have  nol 

5  the  same  office,  So  we  being  many  are  one  body  in  Christ,  and 

6  every  one  members  of  each  other.  Havmg  then  gilts  difl'enng  ac- 
cording to  the  grace  that  is  given  us,  whether  it  be  prophecy,  let 

7  us  prophesy  according  to  the  analogy  of  faith :  Or  ministry,  let  us 
wait  on  our  ministering ;  or  he  that  teachelh  on  teaching ;  or  he 

8  t[  at  exhorteth,  on  exhortation.  He  that  imparteth,  let  him  do  it 
with  simplicity  ;  he  that  presideth,  with  diligence  ;  he  that  showetJi 
mercy,  vith  cheerfulness. 

9  Let  love  be  without   dissimulation.     Abhor  that  which  is  evil, 

10  cleave  to  that  which  is  good.     In  brotherly  love  be  full  of  tender 
affection  toward  each  other,   in  honour  preferring  one   another : 

1 1  Not  slothful  in  business,  fervent  in   spirit,  serving  the  Lord  :    R« 

12  joice  in  hope,  be  patient  in  tribulation,  continue  instant  in  prayer. 

13  Communicate  to  the  necessities  of  the  saints,   pursue  hospitality. 

1 4  Bless   them  who  persecute  you ;   bless  and  curse  not.      Rejoice 

15  with  them  that  rejoice,  and  weep  with   them  that  weep.     Agree 

5.  So  we — All  believers,  are  one  body — Closely  connected  together  in  Christ, 
and  consequently  ought  to  be  helpful  to  each  other. 

6.  Having  then  gifts  differing  according  to  the  grace  which  is  given  us — Gifts 
are  various  :  grace  is  one  :  whether  it  be  prophecy — This,  considered  as  an  extra, 
ordinary  gift,  is  that  whereby  heavenly  mysteries  are  declared  to  men,  or  things 
to  come  foretold.  But  it  seems  here  to  mean  the  ordinary  gift  of  expounding 
Scripture:  let  us  prophesy  according  to  the  analogy  oj  faith — St.  Peter  expresses 
it,  as  the  oracles  of  God  :  according  to  tlie  general  tenor  of  them  ;  according  to 
that  grand  scheme  of  doctrine  wJiich  is  delivered  therein,  touching  original  sin, 
iustiiication  by  faith,  and  present,  inward  salvation.  Tliere  is  a  wonderful  ana. 
logy  between  all  these ;  and  a  close  and  intimate  connection  between  the  chief 
heads  of  that  faith  which  was  once  delivered  to  the  saints.  Every  article  there, 
fore,  concerning  which  there  is  any  question,  should  be  determined  by  this  rule ; 
every  doubtful  scripture  interpreted,  according  to  the  grand  truths  which  run 
through  the  whole. 

7.  Ministering — As  deacons.  He  that  teacheth  catechumens,  for  whom  pa;- 
ticular  instructers  were  appoined.  He  that  exhorteth — Whose  peculiar  business 
it  was  to  urge  Christians  to  duty,  and  to  comfort  them  in  trials, 

8.  He  that  presideth — That  hath  the  care  of  a  flock.  He  that  showeth  mercy — 
In  any  instance,  with  cAecr/w/rtPSs— Rejoicing  that  he  hath  such  an  opportunity. 

9.  Having  spoken  of  faith  and  its  fruit,  ver.  3,  &c,  he  comes  now  to  love. 
The  9th,  10th,  and  11th  verses  refer  to  chapter  the  seventh;  the  12th  verse  to 
chapter  the  eighth  :  the  13th  verse,  of  communicating  to  the  saints,  whether  Jews 
or  Gentiles,  to  chapter  the  ninth,  &-c.  Part  of  the  16th  verse  is  repeated  from 
chap,  xi,  25.  Abhor  that  which  is  evil ;  cleave  to  that  which  is  good — Both  in- 
wardly and  outwardly,  whatever  ill  will  or  danger  may  follow. 

10.  In  honour  preferring  one  another — Which  you  will  do,  if  you  habitually 
consider  what  is  good  in  others,  and  what  is  evil  in  yourselves. 

11.  Whatsoever  ye  do,,  do  it  with  your  might.  In  every  business,  diligently 
%nd  fervently  serving  the  Lord;  doing  ail  to  God,  not  to  man. 

12.  Rejoicing  i7i  hope — Ofperf.ct  holiness  and  everlasting  happiness.  Hitherti 
the  apostle  has  been  treating  of  f  lith  and  love  ;  now  of  hope  also,  (See  the  5th 
n^  8th  chapters.)  Afterward,  of  duties  toward  others;  saints,  ver,  13.  Perse- 
S.itors,  ver,  14.     Friends,  strangers,  enemies,  ver.  15,  &c. 

13.  Communicate  to  the  necessities  of  the  saints — Relieve  all  Christians  that  are 
in  want.  It  is  remarkable,  tliat  the  apostle,  treating  expressly  of  the  duties  flow, 
ing  from  tlie  comumnion  of  saints,  yet  never  says  one  word  about  the  dead. 
Pursue  hospitality — Not  only  embracing  those  that  ofier,  but  seeking  opportu. 
nities  to  exercise  it. 

14.  Curse  not — No,  not  in  your  heart. 

15.  Rejoice — The  direct  opposite  to  weeping  is  laughter :  but  this  does  nut  K 
VI  cU  suit  a  Christian. 

26 


398  ROMANS. 

16  in  the  same  affection  toward  each  other.     Mind  not  high,  but  con 

17  descend  to  low  things.     Be  not  wise  in  your  own  conceit.     Ren- 
der to  no  man  evil  for  evil.     Provide  things  honest  in  the  sight  of 

18  all  men.     If  it  be  possible,  as  much  as  lieth  in  you,  live  peacea 

19  bly  with  all  men.     Dearly  beloved,  revenge   not  yourselves    but 
rather  give   place  unto  wrath ;  for  it  is  written,  *  Vengeance  is 

20  mine  ;    I  will  repay,  saith  the   Lord.      Therefore  if  f  thy  eaem;^ 
hunger,  feed  him;  if  lie  thirst,  give  him  drink;  for  in  so  doiii^ 

21  thou  shalt  heap  c«>als  of  firo  upon  his  head.     Be  not  overcomt 
with  evil,  but  overcome  evil  with  good 

XIII.     Let  every  soul  be  subject  to  the  supreme  powers,  for  there 
is  no  power  but  from  God ;  the  powers  that  be  are  appointed  by 

2  God.  Whosoever  therefore  resisteth  the  power,  resisteth  the 
appointment  of  God ;  and  they  that  resist  shall  receive  to  them- 

3  selves  condemnation.  For  rulers  are  not  a  terror  to  good  works, 
but  to  evil.  Wouldst  thou  then  not  be  afraid  of  the  power  ?  Do 
that  which  is  good,  and  thou  shalt  have  praise  from  it ;  for  he  is 

4  the  servant  of  God  to  thee  for  good.  But  if  thou  dost  that  which 
is  evil,  be  afraid ;  for  he  beareth  not  the  sword  in  vain ;  for  he 

16.  Mind  not  high  things — Desire  not  riches,  honour,  or  the  company  of  the 
great. 

17.  Provide — Think  beforehand;  contrive  to  give  as  little  offence  as  may  be 
to  any. 

19.  Dearly  beloved — So  he  softens  the  rugged  spirit,  revenge  not  yourselves, 
but  leave  that  to  God.  Perhaps  it  might  more  properly  be  rendered,  Leave  room 
for  xorath — Tiiat  is,  the  wrath  of  God,  to  whom  vengeance  properly  belongs. 

20.  Feed  him — With  your  own  liand  :  if  it  be  needful,  even  put  bread  into  his 
mouth.     Heap  coals  of  fire  upon  his  head — That  part  which  is  most  sensible. 

"  So  artists  melt  the  sullen  ore  of  lead, 
By  heaping  coals  of  fire  upon  its  head  : 
In  the  kind  warmth  the  metal  learns  to  glow, 
And  pure  from  dross,  the  silver  runs  below." 

21.  And  if  you  see  no  present  fruit,  yet  persevere.  Be  not  overcome  with  evil 
— As  all  are  wlio  avenge  tlicmselves.  But  overcome  evil  with  good — Conquer 
your  enemies  by  kindness  and  patience. 

XIII.  St.  Paul  writing  to  tlie  Romans,  whose  city  was  the  seat  of  the  empire, 
speaks  largely  of  obedience  to  magistrates.  And  this  was  also  in  effect  a  public 
apology  for  the  Christian  religion.  Let  every  soul  be  subject  to  the  supreme  pow- 
ers — An  admonition  peculiarly  needful  for  tlie  Jews.  Power,  in  the  singular 
number,  is  the  supreme  authority;  powers  are  they  who  are  invested  with  it. 
That  is  more  readily  acknowledged  to  be  from  God  than  these.  The  apostle 
iiffirms  it  of  both.  They  are  all  from  God,  who  constituted  all  in  general,  and 
permits  each  in  particular  by  "his  providence.  The  powers  that  be  are  appointea 
by  God — It  mignf  be  rendered,  are  subordinate  to,  or  orderly  disposed  under  God 
implying  that  they  are  God's  deputies  or  vicegerents ;  and,  consequently,  thei« 
authority  being  in  effect  his,  demands  our  conscientious  obedience. 

2.  Whoever  resisteth  the  power — In  any  other  manner  than  the  laws  of  tht 
Community  direct,  shall  receive  condemnation — Not  only  from  the  magistrate,  bu'! 
from  God  also. 

3.  For   rulers   are   in   the   general,    notwithstanding  some    particular   excep- 
tions, a  terror  to  evil  works  only.     Wouldst  thou  then  not  be  afraid  ? — There  is 
one  fear  which  precedes  evil  actions,  and  deters  from  thern :  this  should  always 
remain.    There  is  another  fear  which  follows  evil  actions :  they  who  do  well  a 
free  from  this. 

4.  The  sword — The  instrument  of  capital  punishment  which  God  authttrizei 
nm  to  inflict. 

»  Deut.  xxxii.  35.         t  Prov.  xxv,  2i,  &c. 


CHAPTER  Xlli.  39*1 

18  the  servant  of  God,  an  avenger  for  wrath  against  him  that  doth 

5  evil.     Wherefore  ye  must  needs  be  subject,  not  only  for  wrath,  but 

6  also  for  conscience'  sake.  For  this  cause  ye  pay  tribute  also  ;  for 
they  are  the  ministers  of  God,  attending  continually  on  this  very 

7  thing.  Render  therefore  to  all  their  dues  :  tribute  to  whom 
tribute  is  due,  custom  to  whom  custom,  fear  to  whom  fear,  honour 

8  to  whom  honoar.     Owe  no  man  any  thing,  but  love  one  another ; 

9  for  he  that  loveth  another,  hath  fulfilled  the  law.  For  this.  Thou 
ihalt  not  commit  adultery,  thou  shalt  not  kill,  thou  shalt  not  steal, 
thou  shalt  not  bear  false  witness,  thou  shalt  not  covet,  and  if  there 
be  any  other  commandment,  it  is  summed  up  in  this  saying.  Thou 

10  shalt  love  thy  neighbour  as  thyself.  Love  worketh  no  evil  to  his 
neighbour :  therefore  love  is  the  fulhlling  of  the  law. 

11  And  do  this,  knowing  the  season,  that  it  is  high  time  now  to 
awake  out  of  sleep ;   for  salvation  is  nearer  to  us  now  than  when 

12  we  first  believed.  The  night  is  far  spent;  the  day  is  at  hand; 
let  us  therefore  put  off  the  works  of  darkness,  and  put  on   the 

13  armour  of  light.  Let  us  walk  decently  as  in  the  day;  not  in  ban- 
queting and  drunken   entertainments ;   not  in   uncleannesses   and 

14  wantonness,  not  in  strife  and  envy.  But  put  ye  on  the  Lord  Jesus 
Christ,  and  make  not  provision  for  the  flesh,  to  fulfil  the  desires 
thereof. 

5.  Not  only  for  fear  of  wrath — That  is,  punishment  from  man  ;  but  for  con- 
science'' sake — Out  of  obedience  to  God. 

6.  For  this  cause — Because  they  are  the  ministers  (ofBcers)  of  God,  for  the  pub- 
lie  good.     This  very  thing — The  public  good. 

7.  To  all  magistrates ;  tribute — Taxes  on  your  persons  or  estates ;  custom — 
For  the  goods  exported  or  imported  ;  fear — Obedience  ;  honour — Reverence.  All 
these  are  due  to  the  supreme  power. 

8.  From  our  duty  to  magistrates  he  passes  on  to  general  duties.  To  love  one 
another — An  eternal  debt  which  can  never  be  sufficiently  discharged.  But  yet  if 
this  be  rightly  performed,  it  discharges  all  the  rest.  For  he  that  loveth  another — 
As  he  ought,  hath  fulfilled  the  whole  law — Toward  his  neighbour. 

9.  If  there  be  any  other  more  particular  connnandment  toward  our  neighbour, 
as  there  are  many  in  the  law,  it  is  summed  up  in  this — So  that  if  you  was  not 
thinking  of  it,  yet  if  your  heart  was  full  of  love,  you  would  fulfil  it. 

10.  Therefore  love  is  the  fulfilling  of  the  law — For  the  same  love  which  restrains 
from  all  evil,  incites  us  to  all  good. 

11.  And  do  this — Fulfil  the  law  of  love  in  all  the  instances  above  mentioned; 
knowing  the  season — Full  of  grace,  but  hasting  away  :  that  it  is  high  time  to  awake 
out  of  sleep — How  beautifully  is  the  metaphor  carried  on  !  This  life,  a  night :  the 
resurrection,  the  d:iy:  the  Gospel  shining  on  the  heart,  the  dawn  of  this  day:  we 
are  to  awake  out  of  sleep ;  to  rise  up  and  throw  away  our  night  clothes,  fit  onlj 
for  darkness,  and  put  on  new.  And  being  soldiers,  we  are  to  arm,  and  prepare 
for  fight,  who  are  encompassed  with  so  many  enemies. 

The  day  dawns,  when  we  receive  faith,  and  then  sleep  gives  place.  Then  t 
'3  time  to  rise,  to  ;.rm,  to  walk,  to  work,  lest  sleep  steal  upon  us  again.  Final 
talration,  glory,  is  nearer  to  us  now  than  when  we  first  believed.  It  is  con. 
linui'ly  advancing,  flying  forward  upon  the  swiftest  wings  of  time.  And  that 
which  remains  between  the  present  hour  and  eternity,  is  comparatively  iti,  a 
moment. 

13.  Banqueting — Luxurious,  elegant  feasts. 

14.  But  put  ye  on  the  Lord  Jesus  Christ — Herein  is  contained  the  whole  of 
our  salvation.  It  is  a  strong  and  beautiful  expression  for  the  most  intimate  union 
With  nun,  and  being  clothed  with  all  the  graces  whicli  were  in  him.  The  apostle 
does  not  say.  Put  on  purity  and  sobriety,  peacefulness  and  benevolence.  But  he 
says  all  this,  and  a  thousand  times  more  at  once,  in  saying.  Put  on  Christ.     And 


400  ROMANS. 

XIV.     Him  that  is  weak  in  the  faith,  receive ;  but  not  to  Joubtful 

2  disputations.      For   one    believeth   that   he   may   eat   all    things ; 

3  another  who  is  weak,  eateth  herbs.  Let  not  him  that  eateth 
despise  him  that  eateth  not :  and  let  not  him  that  eateth  net  judge 

4  him  that  eateth ;  for  God  hath  received  him.  Who  art  thou 
that  judgest  another's  servant  ?  To  his  own  master  he  standeth 
or  falleth.     Yea,  he  shall  be  upheld ;  for  God  is  able  to  uphok' 

3  him.  One  man  esteemeth  one  day  above  another ;  another  es 
teemeth  every  day  alike ;  let  every  man  be  fully  persuaded  in  his 

f  own  mind.  He  that  regardeth  the  day,  regardeth  it  to  the 
Lord  ;  and  he  that  regardeth  not  the  day,  to  the  Lord  he 
doth  not  regard  it.  He  that  eateth,  eateth  to  the  Lord ;  for  h« 
giveth  God  thanks ;  and  he  that  eateth  not,  to  the  Lord  he  eatetl 

7  not,  and  giveth  God  thanks.  For  none  of  us  liveth  to  himself, 
and  none  dieth  to  himself.     But  if  we  live,  we  live  unto  the  Lord  ; 

8  and  if  w=-  d'e,  we  die  unto  the  Lord.     Whether  therefore  we  live 

9  or  die,  we  are  the  Lord's.  For  to  this  end  Christ  both  died  and 
lived,  that  he  might  be  the  Lord  both  of  the  dead  and  of  the  living. 

10  But  why  dost  thou  judge  thy  brother?  or  why  dost  thou  despise 
thy  brother?  for  we  shall  all  stand  before  the  judgment  seat  of 

11  Christ.     For  it  is  written,  *  As  I  live,  saith  the  Lord,  every  knee 

12  shall  bow  to  me,  and  every  tongue  shall  confess  to  God.     So  then 

13  every  one  of  us  shall  give  an  account  of  himself  to  God.     Let  us 
therefore  no  longer  judge  one  another ;  but  judge  this  rather,  noi 

14  to  lay  a  stumbling  block  or  a  scandal  before  a  brother.     I  know, 

make  not  provision — To  raise  foolish  desires ;  or  when  they  are  raised  already,  to 
satisfy  them. 

XIV.  1.  Him  that  is  weak — Through  needless  scruples,  receive — With  all  love 
and  courtesy  into  Christian  fellowship:  but  not  to  doubtful  disputations — About 
questionable  points. 

2.  All  things — All  sorts  of  food,  though  forbidden  by  the  law 

3.  Despise  him  that  eateth  not — As  over  scrupulous,  or  superstitious.  Judge 
him  that  eateth — As  profane,  or  taking  undue  liberties :  fo7-  God  hath  received 
fiim — Into  the  number  of  his  children,  notwithstanding  this. 

5.  One  day  above  another — As  new  moons  and  other  Jewish  festivals.  Let  every 
man  be  fully  persuaded — That  a  thing  is  lawful  before  he  does  it. 

6.  Regardeth  it  to  the  Lord — That  is,  out  of  a  principle  of  conscience  towarc 
God.  To  the  Lord  he  doth  not  regard  it — He  also  acts  from  a  principle  of  con 
science.     He  that  eateth  not — Flesh,  giveth  God  thanks — For  liis  herbs. 

7.  None  of  us — Christians,  in  the  things  we  do,  liveth  to  himself — Is  at  hit.  owr. 
disposal ;  doth  his  own  will. 

10.  Or  why  dost  thou  despise  thy  brother? — Hitherto  Om:  _^stle  has  addressed 
the  weak  brother.     Now  he  speaks  to  the  stronger. 

11.  As  I  live — An  oath  proper  to  hmi,  because  hr  nly  possesseth  life  infinite 
and  independent.  It  is  Christ  who  is  here  termed  bo*h  Lord  and  God  ;  as  it  i* 
he  to  whom  we  live,  and  to  wlioin  we  die.  Every  tongue  shall  confess  to  God— 
Shall  own  him  as  their  rightful  Lord;  which  shall  then  only  be  accomplished  ja 
ts  f\ill  extent.  The  Lord  grant  we  may  find  mercy  in  that  day !  And  may  i» 
ilso  be  imparted  to  those  who  have  differed  from  us  I  Yea,  to  those  who  have 
cens  ired  and  condenmed  us  for  things  which  we  have  done  from  a  desire  to  please 
him,  or  refused  to  do,  from  a  fear  of  offending  him. 

13.  But  judge  this  rather  concerning  ourselves,  not  to  lay  a  stumbling  block- 
By  moving  him  to  do  as  thou  dost,  tiiough  against  his  conscience  ;  or  a  scandal — 
Moving  him  to  hate  or  judge  thee. 

4.  /  am  assured  by  the  Lord  Jesus — Perhaps  by  a  »  articular  revelation,  thai 

*  Isaiah  xlv,  23. 


CHAPTER  XV.  401 

and  am  assured  bv  the  I^ord  Jesus,  that  nothing  is  unclean  of 

itself;  but  to  him  iha't  accounteth  any  thing  to  be  unclean,  it  is 

.5  unclean.     But  if  thy  brother  is  grieved  by  thy  meat,  thou  no  longer 

vvalkest   charitably.     Destroy   not   him    by   thy   meat,    for   whom 

16  Christ   died.     Therefore    let   not    your   good   be   evil    spoken  of 

17  For  the   kingdom  of  God   is  not  meat   and  drink,   but  righteous 

18  nc3s,  and  peace,  and  joy  in  the  Holy  Ghost.     And  he  that  '..  these 

1 9  serveth  Christ,  is  acceptable  to  God,  and  approved  by  men.  Lef 
us  therefore  pursue  the  things  that  tend  to  peace,  and  to  mutual 

2C  edification.  For  mea'  destroy  not  the  work  of  God.  All  things 
indeed  are  pure  :  but  it  is  evil  to  that  man  who  eateth  with  ofTence 

21  It  is  good  not  to  eat  flesh,  neither  to  drmk  wine,  nor  to  do  any  thing 
whereby   thy  brother  stumbleth,  or   is  offended,  or   made   weak 

22  Hast  thou  faith  ?  have  it  to  thyself  before  God.     Happy  is  he  that 

23  condemneth  not  himself  in  that  thing  which  he  alloweth.  But  he 
that  doubteth  is  condemned  if  he  eat,  because  it  is  not  of  faith  ;  for 
whatsoever  is  not  of  faith  is  sin. 

XV.      Therefore   we  who   are  strong  ought  to   bear   the   infirmities 

2  of  the  weak,  and  not  to  please  ourselves.     Let  every  one  of  us 

3  please  his  neighbour,  for  his  good  to  edification.  For  Christ 
pleased  not  himself;   but  as  it  is   written,  *  The   reproaches  of 

thtre  is  nothing — Neither  flesh  nor  herbs,  unclean  of  itself — Unlawful  under  th« 
Gospel. 

15.  If  thy  brother  is  grieved — That  is,  wounded,  led  into  sin,  destroy  not  him 
for  whom  Christ  died — So  we  see  he  for  whom  Christ  died  may  be  destroyed ! 
leith  thy  meat — Do  not  value  thy  meat  more  tlian  Christ  valued  his  life. 

16.  Let  not  then  your  good  and  lawful  liberty  be  evil  spoken  of — By  being  oflen. 
sive  to  others. 

i7.  For  the  kingdom  of  God — That  is,  true  religion,  does  not  consist  in  exter 
nal  observances ;  but  in  righteousness,  the  image  of  God  stamped  on  the  heart, 
the  love  of  God  and  man,  accompanied  with  the  peace  that  passeth  all  understand 
ing,  and  joy  in  the  Holy  Ghost. 

18.  In  these — Righteousness,  peace,  and  joy.     Men — Wise  and  good  men. 

19.  Peace  and  edification  are  closely  joined.  Practical  divinity  tends  equally 
to  peace  and  to  edification.  Controversial  divinity  less  directly  tends  to  edifi 
cation  ;  although  sometimes,  as  they  of  old,  we  cannot  build  without  it,  Neh 
iv,  17. 

20.  The  work  of  God — Which  he  builds  in  the  soul  by  faith,  and  in  the 
Church  by  concord.'  It  is  evil  to  that  man  who  eateth  with  offence — So  as  to 
offend  another  thereby. 

21.  Thy  brother  stumbleth — By  imitating  thee  against  his  conscience,  contrary 
to  righteousness ;  or  is  offended  at  what  thou  dost,  to  the  loss  of  his  peace ;  or 
made  weak;  hesitating  between  imitation  and  abhorrence,  to  the  loss  of  that  joy 
in  the  Lord  vvhicli  was  his  strength. 

22.  Hast  thou  faith  ? — That  all  things  are  pure,  have  it  to  thyself  before.  God — 
In  circumstances  like  these,  keep  it  to  thyself,  and  do  not  offend  others  by  it. 
Happy  is  he  that  condemneth  hot  himself — By  an  improper  use  of  even  innocent 
things.  And  happy  is  he  who  is  free  from  a  doubting  conscience :  he  that  hath 
this  may  allow  the  thing,  yet  condemn  himself  for  it. 

23.  Because  it  is  not  of  faith — He  does  not  believe  it  lawfiil.  And  in  all  these 
cases,  whatsoever  is  not  of  faith  is  sin — Whatever  a  man  does,  without  a  full 
persuasion  of  its  lawfulness,  it  is  sin  to  him. 

XV.   1.  We  who  are  strong — Of  a  clearer  judgment,  and  free  from  these  scru 
pies.     And  not  to  please  ourselves — Without  any  regard  to  others. 
2.  For  hia  ^ood— -This  is  a  general  word  ;  edification  is  one  species  of  good. 

♦  Psalm  Ixix.  9 


«W  ROMANS 

4  them  that  reproached  thee,  fell  upon  me.  For  whatsoever  things 
were  written  aforetime,  were  written  for  our  instruction,  that  we, 
th'-ough   patience   and   consolation   of  the   Scriptures,   may   have 

5  hope.  Now  the  God  of  patience  and  consolation  give  you  to 
think  the  same  thing,  one  with  another,  according  to  Christ  Jesus, 

6  That  ye  may  with  one  mind  and  one  month  glorify  the  God  and 

7  Father  of  our  Lord  Jesus  Christ.  Wherefore  receive  ye  one 
another,  as  Christ  also  hath  received  you,  to  the  glory  of  Goc 

i.  Now  I  say,  Christ  Jesus  was  a  servant  of  the  circumcision,  fo: 
the  truth  of  God,  to  confirm  the  promises    made  to  the  fathers 

9  And  that  the  Gentiles  might  glorify  God  for  his  rnercy,  as  it  is 
written,  *  For  this  cause  I  will  confess  to  thee  among  the   Gen- 

10  tiles,  and  sing  unto  thy  name.     And  again  he  saith,  "j"  Rejoice,  ye 

11  Gentiles,  with  his  people.     And  again,  :}:  Praise  the  Lord,  all  ye 

12  Gentiles,  and  laud  him,  all  ye  people.  And  again  Isaiah  saith, 
§  There  shall  be  the  root  of  Jesse,  and  he  that  ariseth  to  rule  over 

13  the  Gentiles:  in  him  shall  the  Gentiles  hope.  Now  the  God  of 
hope  fill  you  with  all  joy  and  peace  in  beLeving,  that  ye  may  abound 
in  hope  by  the  power  of  the  Holy  Ghost 

14  And  I  myself  also  am  persuaded  of  you,  my  brethren,  that  ye 
likewise  are  full  of  goodness,  being  filled  with  all  knowledge,  and 

15  able  to  admonish  one  another.  Nevertheless,  brethren,  I  have 
written  the  more  boldly  to  you  in  some  respect,  as  putting  you  in 

16  mind,  because  of  the  grace  which  is  given  to  me  of  God,  That  1 

3.  But  bore  not  only  the  infirmities,  but  reproaches  of  his  brethren,  and  so 
fulfilled  that  scripture. 

4.  Aforetime — In  the  Old  Testament :  that  we  through  patience  and  consolation 
of  the  Scriptures  might  have  hope — That  through  the  consolation  which  God  gives 
us  by  these,  we  may  have  patience  and  a  joyful  hope. 

5.  According  to  the  power  of  Jesus  Christ. 

6.  That  ye — Both  Jews  and  Gentiles,  believing  with  one  mind,  and  confessing 
with  one  mouth. 

7.  Receive  ye  one  another — Weak  and  strong,  with  mufual  love. 

8.  Now  I  say — The  apostle  here  shows  how  Christ  received  us  :  Christ  Je- 
sus— Jesus  is  the  name,  Christ  the  surname.  The  latter  was  first  known  to  the 
lews,  the  former  to  the  Gentiles.  Therefore  he  is  styled  Jesus  Christ,  when  the 
words  stand  in  the  common  natural  order.  When  the  order  is  inverted,  as  here, 
the  office  of  Christ  is  more  solemnly  considered  :  was  a  servant — Of  his  Father; 
of  the  circumcision — For  the  salvation  of  the  circumcised,  the  Jews.  For  the  truth 
of  God — r."  manifest  the  truth  and  fidelity  of  God. 

9.  As  it  is  written — In  the  18th  Psalm,  where  the  Gentiles  and  Jews  are  spo. 
ken  of,  as  joining  in  the  worship  o"the  God  of  Israel. 

12.  There  shall  he  the  root  of  Jesse — That  kings  and  the  Messiah  should  spring 
from  his  house  was  promised  to  Jesse  before  it  was  to  David.  In  him  shall  the 
Gentiles  hope — Who  before  had  been  without  hope,  Eph.  ii,  12. 

13.  Noio  the  God  of  hope — A  glorious  title  of  God  ;  but  till  now  unknown  tiB 
"he  heathens,  for  their  goddess  Hope,  like  their  other  idols,  was  nothing;  whose 
temple  at  Rome  was  burnt  by  lightning.  It  was  indeed  built  again  not  long  afier, 
■5ut  was  again  burnt  to  the  ground. 

14.  There  are  several  conclusions  of  this  epistle.  The  first  begins  at  this 
verse,  the  second,  chap,  xvi,  1  ;  the  third,  ver.  17;  the  fourth,  ver.  21;  and  the 
5tJi,  ver.  25.  Ye  are  full  of  goodness — By  being  created  anew,  and  filled  with 
all  knowledge — By  long  experience  of  the  things  of  God  :  To  admonish — To  in 
struct,  and  confirm. 

15.  Because  of  the  grace — That  is,  because  I  am  an  apostle  of  the  Gentiles. 

♦  Psalm  xviii.  49  +  Deut   xrxii.  43.         t  Psalm  cxvii,  1.         ^  Isaiah  xj,  10. 


CHAPTErv  XV  403 

should  be  the  servant  of  Jesus  Christ  to  the   Gentiles,  ministering 

the  Gospel  of  God,  that  the  offering  up  of  the  Gentiles  may  be 
17  acceptable,  being  sanctified  by  the  Holy  Ghost.     I  have  ther<ifore 

whereof  to  glory,  through  Jesus  Christ,  in  the  things  pertaining  to 
8  God.     For  I  will  not  dare  to  speak  of  any  thing  which  Christ  hath 

not  wrought  by  me,  to  make  the  Gentiles  obedient,  by  word  and 
19  deed,  through    mighty  signs    and  wonders,  by  the    power  of  the 

Spirit  of  God,  so  that  I  have  fully  preached  the  Gospel  of  Christ, 
I'j  from  Jerusalem  round  about,  as  far  as  Illyricum  :   Striving  so  to 

preach  the  Gospel,  not  where  Christ  had  been  named,  lest  1  should 
2i  buil    upon  another  man's  foundation.     But  as  it  is  written,  *  They 

to  whom  he  was  not  spoken  of,  shall  see ;  and  they  that  have  not 

22  heard  shall  understand.     Therefore  I  was  also  long  hindered  from 

23  coming  to  you.  But  now,  having  no  longer  place  in  these  coun- 
tries, and  having  had  a  great  desire  for  many  years  to  come  to  you, 

24  Whenever  I  go  into  Spain,  I  hope  to  see  you  as  I  pass  by,  and  to 
be  brought  forward  by  you  in  my  way  thither,  if  first  I  may  be  some- 
what satisfied  with  your  company. 

25  But  I  am  now  gomg  to  Jerusalem,  serving  the  saints.     For  ii 

26  hath  pleased  them  of  Macedonia  and  Achaia  to  make  a  contribu 

27  tion  for  the  poor  of  the  saints  that  are  in  Jerusalem.  It  hath 
pleased  them,  and   they  are  their  debtors.      For  if  the  Gentiles 

16.  The  offering  up  of  the  Gentiles — As  living  sacrifices. 

17.  /  have  whereof  to  glory  through  Jesus  Christ^AW  nay  glorying  is  in  md 
tlirough  him. 

18.  By  word — by  the  power  of  the  Spirit,  by  deed — Namely,  through  mighty 
signs  and  wonders. 

20.  Not  where  Christ  had  been  named — These  places  he  generally  declined, 
(though  not  altogether,)  having  a  holy  ambition  (so  the  Greek  word  means) 
to  make  the  first  proclamation  of  the  Gospel,  in  places  where  it  was  quite  un- 
heard  of,  in  spite  of  all  the  difficulty  and  dangers  that  attended  it.  Lest  I  should 
build  upon  another  inan^s  foundation — The  providence  of  God  seemed  in  a  special 
manner,  generally,  to  prevent  this,  (tiiough  not  entirely,)  lest  the  enemies  of  the 
apostle,  who  sought  evjry  occasion  to  set  light  by  him,  should  have  had  room  to 
say,  that  he  was  behind  other  apostles,  not  being  sufficient  for  planting  of  Churches 
liimself,  but  only  for  preaching  wliere  others  had  been  already  ;  or  that  he  declined 
the  more  difficult  part  of  the  ministry. 

22.  Therefore  I  have  been  long  hindered  from  coming  to  you — Among  whom 
Christ  had  been  named. 

23.  Having  no  longer  place  in  these  parts — Where  Christ  has  now  been  preached 
in  every  city. 

24.  Into  Spain — Where  the  Gospel  had  not  yet  been  preached.  If  first  I  may 
he  somewhat  satisfied  with  your  company — How  remarkable  is  the  modesty  with 
which  he  speaks  ?  They  might  rather  desire  to  be  satisfied  with  his.  Somewhat 
jatisfied,  intimating  the  shortness  of  his  stay.  Or  perhaps,  that  Christ  alone  can 
Jioroughly  satisfy  the  soul. 

26.  The  poor  of  the  saints  that  are  in  Jerusalem — It  can  by  no  means  be  infer- 
od  fr3m  this  expression,  that  the  community  of  goods  among  the  Christians  was 

then  ceased.  All  tliat  can  be  gathered  from  it  is,  that  in  this  time  of  extreme 
dearth,  (Acts  xi,  28,  29,)  some  of  the  Church  in  Jerusalem  were  in  want,  the  rest 
being  barely  able  to  subsist  themselves,  but  not  to  supply  the  necessities  of  tlieir 
'jrethren. 

27.  It  hath  pleased  them,  and  thty  are  their  debtors — That  is,  th  are  bound  to 
it,  in  justice  as  well  as  mercy.  Spiritual  things — By  the  prea  .  of  the  Gos 
pel :  carnal  things — Things  needfiil  for  the  body. 

*  Isaiah  liii    15. 


t04  ROMANS. 

have  partaken  of  the'r  spiritual  things,  they  ought  to  minister  to 

28  them  in  carnal  things.     When  therefore  I  have  performed  this,  and 

29  scaled  to  them  this  fruit,  I  will  go  by  you  into  Spain.     And  1  know 
that  when  I  come  to  you  I  shall  come  in  the  fulness  of  the  bless- 

30  ing  of  the  Gospel  of  Christ.     Now   I  beseech  you,  brethrenj  by 
our  Lord  Jesus  Christ,  and  by  the  love  of  the  Spirit,  to  strive  tO' 

31  gether  with  me,  in  your  prayers  to  God  lor  me,  That  I  may  be  de 
livered  from  the  unbelievers  in  Judea,  and  that  my  service  at  Jers 

32  salem  may  be  acceptable  to  the  saints :   That  I  may  come  to  you 
with  joy  by  the  will  of  God,  and  may  be  refreshed  togetljar   vith 

33  you.     Now  the  God  of  peace  be  with  you  all. 

XVI.     I   conunend  unto  you  Phebe  our  sister,  who  is  a  servant  oi 

2  the  Church  in  Cenchrea.  That  ye  may  receive  her  in  the  Lord,  as 
becometh  saints,  and  help  her  in  whatsoever  business  she  needeth 
you :    for  she  hath  been  a  helper  of  many,   and  of  myself  also. 

3  Salute  Priscilla  and  Aquila,  my  fellow  labourers  in  Christ  Jesus : 

4  Who  for  my  life  have  laid  down  their  own  necks ;  to  whom 
not  I  alone  owe  my  thanks,  but  likewise  all  the  Churches  of  the 

5  Gentiles.  Salute  also  the  Church  that  is  in  their  house.  Salute 
my  beloved  Epenetus,  who  is  the  first  fruits  of  Asia  unto  Christ. 

28.  When  I  have  sealed  to  them  this  fruit — When  I  have  safely  delivered  to 
them,  as  under  seal,  this  fruit  of  their  brethren's  love.  I  will  go  by  you  into  Spain 
— Such  was  his  design.  But  it  does  not  appear,  that  Paul  went  into  Spain. 
There  are  often  holy  purposes  in  the  minds  of  good  men,  which  are  overruled  by 
the  providence  of  God,  so  as  never  to  take  effect.  And  yet  they  are  precious  in 
the  sight  of  God. 

30.  /  beseech  you — by  the  love  of  the  Spirit — That  is,  by  the  love  which  is  the 
genuine  fruit  of  the  Spirit.  To  strive  together  with  me  in  your  prayers — He  must 
pray  himself,  who  would  have  others  strive  together  with  him  in  prayer.  Of  all 
the  apostles,  St.  Paul  alone  is  recorded  to  desire  tiie  prayers  of  the  faithful  for 
himself.  And  this  he  generally  does  in  the  conclusions  of  his  epistles :  yet  not 
without  making  a  difference.  For  he  speaks  in  one  manner  to  them  whom  he 
treats  as  his  children,  with  the  gravity  or  even  severity  of  a  father,  (such  as 
Timothy,  Titus,  the  Corinthians,  and  Galatians,)  in  another,  to  them  whom  he 
treats  ratlier  like  equals,  such  as  the  Romans,  Ephesians,  Thessalonians,  Colos- 
sians,  Hebrews. 

31.  1.  That  I  may  be  delivered — He  is  thus  urgent  from  a  sense  of  the  impor. 
tance  of  his  life  to  the  Church.  Otherwise  he  would  have  rejoiced  to  depart, 
and  to  be  with  Christ.  And  that  my  service  may  be  acceptable — In  spite  of  all 
their  prejudices ;  to  the  end  the  Jewish  and  Gentile  believers  may  be  knit  together 
in  tender  love. 

32.  That  I  may  come  to  you — This  refers  to  the  former,  with  joy — To  the  lat. 
ler  part  of  the  preceding  verse. 

XVI.  /  commend  unto  you  Phebe — The  bearer  of  this  letter.  A  servant — The 
Greek  word  is  a  deaconess,  of  the  Church  in  Cenchrea — In  the  apostolic  age,  some 
grave  and  pious  women  were  appointed  deaconesses  in  every  Church.  It  was  thetf 
office  not  to  leach  publicly,  but  to  visit  the  sick,  the  wonien  in  particular,  and  to 
Minister  to  them  both  in  their  temporal  and  spiritual  necessities, 

2.  In  the  Lord — Tiiut  is,  for  the  Lord's  sake,  and  in  a  Christian  manner.  St 
Paul  seems  fond  of  this  expression. 

4.  Who  have  for  7ny  life,  as  it  were  laid  down  their  own  necks,  that  is,  exposea 
themselves  to  tlie  utmost  danger,  but  likewise  all  the  Churches  of  the  Gentiles — 
Even  that  at  Rome.,  for  preserving  so  valuable  a  life, 

5.  Salute  the  Church  that  is  in  their  house — Aquila  had  been  driven  from  Rome 
in  the  reign  of  Claudius,  but  was  now  returned,  and  performed  the  same  part 
there,  which  Gaius  did  at  Corinth,  chap,  xvi,  23.  Where  any  Christian  had  a 
large  house,  there  they  all  assembled  together;  though  as  ye«  the  Christians  al 


CHAPTER  XVI.  405 

6  Salute  Ma         -Fho  hath   bestowed    much  labour  on  us.     Salute 

7  Andronicus  aad  Junius,  my  kinsmen,  and    my  fellow    prisoners, 
who  are  o/  note  among  the  apostles,  who  also  were  in  Christ  be- 

8  fore  me.     Salute  Amplias,  my  beloved  in  the  Lord.     Salute  Urba- 

9  nus,    our    fellow    labourer    in    Christ,  and    my  beloved    Stachys. 

10  Salute  Apelles,  approved  m  Christ.     Salute  those  of  the  family  of 

11  x\ristol  ilus.  Salute  my  kinsman  Herodion.  Salute  those  of  tht 
t2  family  of  Narcissus,  who  are  in  the  Lord.     Salute  Tryphena  and 

Tryphosa,  who  labour  in  the  Lord.      Salute  the  beloved  Persia, 

13  who  hath  laboured  much  m  the  Lord.     Salute  Rufus,  chosen  in 

14  the  Lord,  and  his  mother  and  mine.     Salute  Asyncritus,  PhlegoCj 
Hermes,  Patrobus,  Hermas,  and  the  brethren  who  are  with  them. 

15  Salute  Philologus  and  Julias,  Nereus  and  his  sister,  and  Olympas, 

16  and  all  the  saints  that  are  with  them.     Salute  one  another  with  a 
holy  kiss.     The  Churches  of  Christ  salute  you. 

17  Now   I  beseech  you,  brethren,  mark  them  who  cause  divisions 
and  offences,  contrary  to  the  doctrine  which  ye  have  learned,  and 

18  avo^d  them.     For  such  serve  not  the  Lord  Jesus  Christ,  but  their 
own  belly,  and  by  good  words  and  fair  speeches  deceive  the  hearts 

Rome  had  neither  bishops  nor  deacons.  So  far  were  they  from  any  shadow  of 
papal  power.  Nay,  there  does  not  appear  to  have  been  then  in  the  whole  city 
any  more  than  one  of  these  domestic  Churches.  Otherwise  there  can  be  no 
doubt,  but  St.  Paul  would  have  saluted  them  also.  Epenetus — Although  the 
apostle  had  never  been  at  Rome,  yet  had  he  many  acquaintance  there.  But 
here  is  no  mention  of  Linus  or  Clemens,  whence  it  appears,  they  did  not  come 
to  Rome  till  after  this.  The  first  fruits  of  Asia — Tlie  first  convert  in  the  Pro. 
consular  Asia. 

7.  Who  are  of  note  among  the  apostles — They  seem  to  have  been  some  of  the 
t-os*.  earlj  converts.     Fellow  prismiers — For  the  Gospel's  sake. 

9.  Our  fellow  labourer — Mine  and  Timothy's,  ver.  21. 

10.  Those  of  the  family  of  Aristobulus  and  Narcissus,  who  are  in  the  Lord — It 
seems  only  part  of  their  families  were  converted.  Probably  some  of  them  were 
not  known  to  St.  Paul  by  face,  but  only  by  character.  Faith  does  not  create  mo 
roseness  but  courtesy,  which  even  the  gravity  of  an  apostle  did  not  hinder. 

12.  Salute  Tryphena  and  Tryphosa — Probably  they  were  two  sisters. 

13.  Salute  Rufus — Perhaps  the  same  that  is  mentioned,  Mark  xv,  21 ;  and  his 
mother  and  mine — This  expression  may  only  denote  the  tender  care  which  Rufus's 
mother  had  taken  of  him. 

14.  Salute  Asyncritus,  Phlegon,  Sj-c. — He  seems  to  join  those  together,  who 
were  joined  by  kindred,  nearness  of  habitation,  or  any  other  circumstance.  It 
could  not  but  encourage  the  poor,  especially  to  be  saluted  by  name,  who  perhaps 
did  not  knew  that  tlie  apostle  had  ever  heard  of  them.  It  is  observable,  that  while 
the  apostle  forgets  none  who  are  worthy,  yet  he  adjusts  the  nature  of  his  saluta. 
tion  to  the  degrees  of  worth  in  those  whom  he  salutes. 

15.  Salute  all  the  saints — Had  St.  Peter  been  then  at  Rome,  St.  Paul  would 
i'  ubtless  have  jaluted  him  by  name ;  since  no  one  in  this  numerous  catalogue  wai 
r.  an  eminence  comparable  to  his.  But  if  he  was  not  then  at  Rome,  the  whole 
li  niiitt  tradition,  with  regard  to  the  succession  of  their  bishops,  fails  in  the  moat 
undamental  article. 

15    Salutt  one  another  ivith  a  holy  kiss — Termed,  by  St.  Peter,  the  kiss  of  love 
Pet.  V,  15.     So  the  ancient  Christians  concluded  all  their  solemn  offices,  the  men 
Balut..:g  the  uien,  and  the  women  the  women.     And  this  apostolical  custom  seem* 
to  have  continued  for  some  ages  in  all  Christian  Churches. 

17.  Mark  them  who  cause  divisions — Such  there  were  therefore  at  Rome  tiso. 
Avoid  them — Avoid  all  unnecessary  intercourse  with  them. 

18,  By  good  words — Concerning  themselves,  making  great  promises^  and  fait 
rpeeches — Concerning  you,  praising  md  flattering  vou.  The  harmless — Who  doing 
lo  ill  themselves,  are  not  upon  their  guard  aga*',?*  them  that  do. 


406  ROMANS. 

19  of  the  harmless.  For  your  obedience  is  come  abroad  unto  all  mea 
I  rejoice  therefore  on  your  behalf;  but  I  would  have  you  wise  with 
regard  to  that  which  is  good,  and  simple  with  regard  to  that  which 

20  is  evil.  And  the  God  of  peace  shall  bruise  Satan  under  your  feet 
shortly.     The  grace  of  our  Lord  Jesus  Christ  be  with  you. 

21  Timotheus  my  fellow  labourer,  and  Lucius,  and  Jason,  and  Sosi 

22  pater  my  kinsmen,  salute  you.  I,  Tertius,  who  wrote  this  epistle 
salute  you  in  the  Lord.     Gains,  my  host,  and  of  the  whole  Churcl 

23  saluteth  you.     Erastus,  the  chamberlain  of  the  city,  saluteth  you^ 

24  and  Quartus,  a  brother  The  grace  of  our  Lord  Jesus  Christ  be 
with  you  all. 

25  Now  to  him  who  is  able  to  stablish  you  according  to  my  Gospel, 
and  the  preaching  of  Jesus  Christ,  (according  to  the  revelation  of  the 

26  mystery  kept  secret  since  the  world  began,  But  now  made  manifest 
and  by  the  Scriptures  of  the  prophets,  according  to  the  command- 
ment of  the  eternal  God,  made  known  to  all  nations  for  the  obedi- 

27  ence  of  faith :)  To  the  only  wise  God,  to  him  be  glory  through 
Jesus  Christ  for  ever.     Amen ! 


19.  But  I  would  have  you — Not  only  obedient,  but  discreet  also,  wise  with  re- 
gard to  that  which  is  good — As  knowing  in  this  as  possible,  and  simple  with  regard 
to  that  which  is  evil — As  ignorant  of  this  as  possible. 

20.  The  God  of  peace — Tlie  author  and  lover  of  it,  giving  a  blessing  it 
your  discretion,  shall  bruise  Satan  under  your  feet — Shall  defeat  all  the  artifices 
of  that  sower  of  tares,  and  unite  you  more  and  more  together  in  love. 

21.  Timotheus  my  fellow  labourer — Here  he  is  named  even  before  St.  Paul's 
iiinsmen.  But  as  he  had  never  been  at  Rome,  he  is  not  named  in  the  beginning 
of  the  epistle. 

22.  /,  Tertius,  who  wrote  this  epistle,  salute  you — Tertius,  who  wrote  what  the 
apostle  dictated,  inserted  this,  either  by  St.  Pafll's  exhortation,  or  ready  permis. 
sion.  Gaius — The  Corinthian,  1  Cor.  i,  14,  7ny  host,  and  of  the  whole  Church — 
Who  probably  met  for  some  time  in  his  house. 

•  23.   The  chamberlain  of  the  city — Of  Corinth. 

25.  Now  to  him  who  is  able — The  last  words  of  this  epistle  exactly  answer  the 
first,  chap,  i,  1-5 :  in  particular,  concerning  the  power  of  God,  the  Gospel,  Je. 
sus  Christ,  the  Scriptures,  the  obedience  of  faith,  all  nations,  to  stablish  you — 
Both  Jews  and  Gentiles,  according  to  my  Gospel,  and  the  preaching  of  Jesus  Christ 
— That  is,  according  to  the  tenor  of  the  Gospel  of  Jesus  Christ,  which  I  preach. 
According  to  the  revelation  of  the  mystery — Of  the  calling  of  the  Gentiles,  which 
as  plainly  as  it  was  foretold  in  the  prophets,  was  still  hid  from  many  even  of  tlie 
believing  Jews. 

26.  According  to  the  comwnndment — The  foundation  of  the  apostolical  office,  of 
the  eternal  God — A  moi-a  proper  epithet  could  not  be.  A  new  dispensation  infers 
no  change  in  God.  Known  unto  him  are  all  his  works,  and  every  variation  of 
them,  from  etern-ty,  made  known  to  all  nations — Not  barely  that  they  night  know, 
but  enjoy  it  al'o,  throuprli  oheving  tlie  fiith. 

27.  To  ih:  only  wise  God — Whose  manifold  wisdom  is  known  in  the  C  huivii-, 
through  the  Gospel,  Eph.  iii,  10.  To  him  who  is  able,  and  to  the  wise  God  are 
joinotJ,  t>£  1  Cor.  i,  24,  where  Clirist  is  styled  the  wisdom  of  G(d,  and  the  powei 
9f  G'^sd.  To  him  be  glory  through  Christ  Jesus  for  ever.  And  let  every  h  1i»»«»i 
iKjr.  Amen! 


NOTES 


ST.  PAUL'S  FIRST  EPISTLE  TO  THE  CORINTHIANS 


Corinth  was  a  city  of  Achaia,  situate  on  the  isthmus  which  joins  Peloponne. 
BUS,  now  called  the  Morea,  to  the  rest  of  Greece.  Being  so  advantageously  situ- 
ated  for  trade,  the  inhabitants  of  it  abounded  in  riches,  which  by  too  natural  a 
consequence  led  them  into  luxury,  lewdness,  and  all  manner  of  vice. 

Ye*t  even  here  St.  Paul  planted  a  numerous  Church,  chiefly  of  heathen  con. 
verts  :  to  whom,  about  tliree  years  after  he  had  left  Corinth,  he  wrote  this  epistle 
from  Ephesus :  as  well  to  correct  various  disorders  of  which  they  were  guilty, 
as  to  answer  some  questions  which  they  had  proposed  to  him 

THE    EPISTLE  CONSISTS  OF 

I.  The  inscription  .  ...  Chap,  i,  1-3 

II.  The  treatise  itself,  in  which  is, 

1.  An  exhortation  to  concord,  beating  down  all  glorying  in  the 

flesh  4-iv,  21 

2.  A  reproof, 

1.  For  not  excommunicating  the  incestuous  person  .  v,  1-13 

2.  For  going  to  law  before  heathen  judges        ...  vi,  1-11 

3.  A  dissuasive  from  fornication        .  .         .         12-20 

4.  An  answer  to  the  questions  they  had  proposed  concerning 

marriage vii,  1,  10,  25,  36,  39 

5.  Concerning  things  sacrificed  to  idols    ....        viii,  1-ix,  1 

6.  Concerning  the  veiling  of  women  ....  2-16 

7.  Concerning  the  Lord's  Supper 17-34 

8.  Concerning  spiritual  gifts     .         .  ...        xii,  xiii,  xiv 

9.  Concerning  the  resurrection  ......    xv,  1-58 

10.  Concerning  the  collection  for  the  poor;  the  coming  of 

himself;  of  Timothy  ;  of  Apollos;  the  sum  of  all  .      xvi,  1,  5,  10 

12,13,  14 
HI.  The  conclusion    .  .        .  .     1&  17    19-  24 


I.  CORINTHIANS. 


1  Paul,  called  to  be  an  apostle  of  Jesus  Christ,  through  the  will  ol 

2  God,  and  Sosthenes  the  brother,  To  the  Church  of  God,  which  is  in 

Ver.  1.  Paul,  called  to  be  an  apostle — There  is  great  propriety  in  every  clause  of 
the  salutation,  particularly  in  this,  as  there  were  some  in  the  Church  of  Corinth, 
who  called  the  authority  of  his  mission  in  question :  through  the  will  of  God-^ 
Called  the  commandment  of  God,  1  Tim.  i,  1.  This  was  to  the  Churches  the 
ground  of  his  authority  ;  to  Paul  himself,  of  an  humble  and  ready  mind.  By  the 
mention  of  God,  the  authority  of  man  is  excluded.  Gal.  i,  1,  by  the  mention  of 
the  will  of  God,  the  merit  of  Paul,  chap,  xv,  8,  &c.  And  Sosthenes — A  Co- 
rinthian, St.  Paul's  companion  in  travel.  It  was  both  humility  and  prudence  in 
the  apostle,  thus  to  join  his  name  witli  his  own,  in  an  epistle  wherein  lie  was  tr 
"•eprove  so  many  irregularities.      Sosthenes  the  brother — Probably  this  word  i» 


408  I.  CORINTHIANS. 

Corinth,  to  them  who  are  sanctified  through  Christ  Jesus,  called 
and  holy,  with  all  that  in  every  place  call  upon  the  name  of  our  Lord 

3  Jesus  Christ,  both  theirs  and  ours  :   Grace  be  unto  you,  and  peace 
from  God  our  Father,  and  the  Lord  Jesus  Christ. 

4  I  thank  my  God  always  on  your  behalf,  for  the  grace  of  God 

5  which  is  given  to  you  by  Christ  Jesus  :  That  in  every  thing  ye  are 

6  enriched  through  him,  in  all  utterance  and  in  all  knowledge,  A« 

7  the  testimony  of  Christ  was  confirmed  among  you :   So  that  ye  are 
wantmg  in  no  good  gift,  waiting  for  the  revelation  of  our  L  jrd  Je> 

S  sus  Christ,  Who  will  also  confirm  you  to  the  end,  that  ye  may  be 
9  blameless  in  the  day  of  our  Lord  Jesus  Christ.     God  is  faithful  by 

whom  ye  were  called  into  the  fellowship  of  his  Son  Jesus  Christ  our 

Lord. 

1 0  Now  I  exhort  you,  brethren,  by  the  name  of  our  Lord  Jesus  Christ, 
that  ye  all  speak  the  same  thing,  and  that  there  be  no  schisms  among 
you,  but  that  ye  be  perfectly  joined  togetlier,  in  the  same  mind  and 

1 1  in  the  same  judgment.    For  it  hath  been  declared  to  me  of  you,  my 

emphatical ;  as  if  he  had  said,  Who  from  a  Jewish  opposer  of  the  Gospel  became 
a  faithful  brother. 

2.  To  the  Church  of  God  which  is  in  Corinth — St.  Paul,  writing  in  a  familiar 
manner  to  the  Corinthians,  as  also  to  the  Thessalonians  and  Galatians,  uses  this 
plain  appellation.  To  the  other  Churches  he  uses  a  more  solemn  address. 
Sanctified  through  Jesus  Christ — And  so  undoubtedly  they  were  in  general,  not. 
•withstanding  some  exceptions  :  called — Of  Jesus  Christ,  Rom.  i,  6,  and — As  the 
fruit  of  that  calling,  made  holy.  With  all  that  in  every  place — Nothing  could 
better  suit  that  catholic  love  which  St.  Paul  labours  to  promote  in  this  epistle, 
than  such  a  declaration  of  his  good  wishes  for  every  true  Christian  upon  earth. 
Call  upon  the  name  of  our  Lord  Jesus  Christ — This  plainly  implies  that  all  Chris- 
tians pray  to  Christ  as  well  as  to  the  Father  through  him. 

4.  Always — Whenever  I  mention  you  to  God  in  prayer. 

5.  In  all  utterance  and  knowledge — Of  Divine  things.  These  gifts  the  Corin- 
thians particularly  admired.  Therefore  this  congratulation  naturally  tended  to 
soften  their  spirits,  and  make  way  for  the  reproofs  which  follow. 

6.  The  testimony  of  Christ — The  Gospel,  was  confirmed  among  you — By  these 
gifts  attending  it.  They  knew  they  had  received  these  by  the  hand  of  Paul :  and 
this  consideration  was  highly  proper,  to  revive  in  them  their  former  reverence 
and  affection  for  their  spiritual  father. 

7.  Waiting  with  earnest  desire  for  the  glorious  revelation  of  our  Lord  Jesus 
Christ — A  sure  mark  of  a  true  or  false  Christian.  To  long  for,  or  dread  this 
revelation. 

8.  Who  will  also,  if  you  faithfully  apply  to  him,  confirm  you  to  the  end — in 
the  day  of  Christ — Now  it  is  our  day,  wherein  we  are  to  work  out  our  salvation. 
Then  it  will  be  eminently  the  day  of  Christ,  and  of  his  glory  in  the  saints. 

9.  Gud  is  faithful — To  all  his  promises:  and  therefore  to  him  that  hath  shall 
be  given:  by  whom  ye  are  called — A  pledge  of  his  willingness  to  save  you  unto 
the  uttermost. 

/  10.  NoiD  I  exhort  you — Ye  have  faith  and  hope:  secure  love  also  by  the  en- 
dearing name  of  our  Lord  Jesus  Christ — Infinitely  preferable  to  all  the  human 
nimes  in  which  we  glory,  that  ye  all  speak  the  same  thing — They  now?  spoke 
diffirent  things,  ver.  12 :  and  that  there  be  no  schisms  among  you — No  alienat'on 
of  .iffection  from  each  other.  Is  this  word  ever  tt  ken  in  any  other  sense  in 
Scripture  ?  But  that  ye  be  joined  in  the  same  mind — Affections,  desires,  and 
iudgment — Touchir  g  all  the  grand  truths  of  the  Gospel. 

li.  It  hath  been  declared  to  me — by  them  of  the  family  of  Chloe — Which  some 
suppose  to  have  been  the  wife  of  Stephanas,  and  the  mother  of  Fortunatus,  and 
Achaicus.  By  these  three  the  Corinthians  had  sent  tlieir  letter  to  St.  Paul,  chap. 
Kvi,  17.  That  there  are  contentions — A  word  equivalent  with  schisms  in  the  pra 
ceding  verse 


CHAPTER   I.  409 

brethren,  hv  them  of  the  family  of  Chloe,  that  there  are  contentions 

12  among  you.     Now  this  I  say,  every  one  of  you  saith,  1  im  of  Paul, 

13  and   I   of  A  polios,  and  I  of  Cephas,  and  I  of  Chrisi      Is  Christ 
divided  ?     VVas   Paul   crucified    for  you  ?     Or  were  you  baptized 

4  into  the  name  of  Paul  ?  I  thank  God  that  I  baptized  none  of  jou 
i5  but  Crispus  and  Gaius  :  Lest  any  should  say  that  1  had  baptize  J 
16  in  my  own  name.     I   baptized   also   the  house   of  Stephanas,      f 

know  not  that  I  baptized  any  other. 
.7        For  Christ  did  not  send  me  to  baptize,  but  to  preach  the  Gos- 
pel ;    but   not  with  wisdom   of  speech,   lest   the   cross   of  Christ 

18  should  be  made  of  none  efTecl      For  the  doctrine  of  the  cross  is 
indeed  to  them  that  perish  foolishness  :  but  to  us  who  are  saved, 

19  it  is  the   power  of  God.     For  it   is  written,  *I  will  destroy  the 
wisdom  of  the  wise,  and  abolish  the  understanding  of  the  prudent 

20  t  Wher^  is  the  wise  ?     Where  is  the  scribe  ?     Where  is  the  dis- 
puter  of  .his  world  ?    Hath  not  God  made  foolish  the  wisdom  of  this 

21  world  ?     For  since,  in  the  wisdom  of  Goil,  the  world  by  wisdom 

12.  Now  this  I  say — That  is,  what  I  mean  is  this :  There  are  various  parties 
among  you,  who  set  themselves  one  against  another,  in  behalf  of  the  several 
teachers  they  admire.  And  I  of  Christ — They  spoke  well;  if  they  had  not  on 
this  pretence  despised  their  teachers,  chap,  iv,  8 :  perhaps  they  valued  themselves 
on  having  heard  Christ  preach  in  his  own  person. 

13.  Is  Christ  divided? — Are  not  all  his  members  still  under  one  head?  Was 
not  he  alone  crucified  for  you  all  ?  And  were  ye  not  all  baptized  in  his  name  ? 
The  glory  of  Christ  then  is  not  tc  oe  divided  between  him  and  his  servants  ; 
neither  is  the  unity  of  the  body  to  be  torn  asunder,  seeing  Christ  is  one  still. 

14.  /  thank  God,  (a  pious  phrase  for  the  common  one,  /  rejoice,)  that  in  the 
course  of  his  providence,  I  baptized  none  of  you,  but  Crispus  (once  the  ruler  of 
the  synagogue)  and  Gaius. 

15.  Lest  any  should  say  that  I  baptized  in  my  own  name — In  order  to  attach 
them  to  myself. 

16.  7  know  not — That  is,  it  does  not  at  present  occur  to  my  memory,  that  I 
baptized  any  other. 

17.  For  God  did  not  send  me  to  baptize — That  was  not  my  chief  errand  :  those 
of  inferior  rank  and  abilities  could  do  it :  (though  all  the  apostles  were  sent  to 
baptize  also.  Matt,  xxviii,  19  :)  but  to  preach  the  Gospel — So  the  apostle  slides 
into  his  general  proposition  :  but  not  with  wisdom  of  speech — With  the  arti- 
ficial  ornaments  of  discourse,  invented  by  human  wisdom,  lest  the  cross  of  Christ 
should  be  made  of  none  effect — The  whole  effect  of  St.  Paul's  preaching  was  owing 
to  the  power  of  God  accompanying  the  plain  declaration  of  this  great  truth, 
Christ  bore  our  sins  upon  the  cross.  But  this  effect  might  have  been  imputed  to 
another  cause,  had  he  come  with  that  wisdom  of  speech  wliich  they  admired. 

18.  To  them  that  perish — By  obstinately  rejecting  the  only  name  whereby  they 
can  be  saved.  But  to  us  who  are  saved — Now  saved  from  our  sins,  and  in  the 
way  of  everlasting  salvation,  it  is  the  great  instrument  of  the  power  of  God. 

19.  For  it  is  written — And  the  words  are  remarkably  applicable  to  this  great 
even;. 

20  Where  is  the  wise?  &c. — The  deliverance  of  Judea  from  Sennacherib,  is 
^hat  1-aiah  refers  to  in  these  words  ;  in  a  bold  and  beautiful  allusion  to  which 
n9  apostle,  in  the  clause  that  follows,  triumphs  over  all  the  opposition  ot  human 
jvisdom  to  the  victorious  Gospel  of  Christ.  What  could  the  wise  men  of  tht 
Gentiles  do  against  this  ?  or  the  Jewish  scribes  ?  or  the  disputers  of  this  world  1 
those  among  both,  who,  proud  of  their  acuteness,  were  fond  of  controversy,  and 
thought  they  could  confute  all  opponents  ?  Hath  not  God  made  foolish  the  wis. 
dom  of  this  ttorld? — That  is,  shown  it  to  be  very  foolishness. 

21.  For  since  in  the  wisdom  of  God — According  to  his  wise  disposals,  leaving 
them  to  make  the  trial  the  world,  whether  Jewish  or  Gentile,  by  all  it^  boasted 
*  Isaiah  xxix.  14  t  Isaiah  xxsiii,   16. 


410  I.  CORINTHIANS. 

knew  not  God,  it  pleased  God  by  the  foolishness  of  preaching  to 

22  save  them  that  believe.     For  whereas  the  Jews  demand  signs 

23  and  the  Greeks  seek  wisdom,  We  preach  Christ  crucified,  to  the 

24  Jews  a  stumbling  block,  and  to  the  Greeks  foolishness :  But  to 
them  that  are  called,  both  Jews  and  Greeks,  Christ  the  pov  er  of 

25  God,  and  the  wisdom  of  God.  Because  the  foolishness  of  Goti  i.» 
wiser  than  men,  and  the  weakness  of  God  is  stronger  than  men 

26  Behold  your  calling,  brethren  :  that  not  many  wise  men  after  thb 

27  flesh,  not  many  mighty,  not  many  ncble,  are  called.  But  God 
hath  chosen  the  foolish  things  of  the  world  to  shame  the  wise,  and 
ihe   weak  things   of  the   world   hath   God   chosen   to   shame  the 

28  things  that  are  mighty :  And  the  base  things  of  the  world,  and 
things  that  are  despised,  hath  Gnd  chosen  ;  yea,  things  that  are 

29  not,  to  bring  to  nought  the  things  that  are ;  That  no  flesh   may 

30  glory  before  God.  But  of  him  are  ye  in  Christ  Jesus,  who  is  made 
by  God  unto  us  wisdom,  and  righteousness,  and  sanctification,  and 

31  redemption  :  That  as  it  is  written,  *He  that  glorieth,  let  him  glory 
in  the  Lord. 

II.  And  I,  brethren,  when  I  came  to  you,  came  not  with  loftiness 
of  speech   or  of  wisdom,  declaring  to  you  the  tv"5stimony  of  God. 

wisdom,  knew  not  God — Though  the  whole  creation  declared  its  Creator,  and 
though  he  declared  himself  by  all  the  prophets;  it  pleased  God  by  a  way  which 
those  who  perish  count  mere  foolishness,  to  save  them  that  believe. 

22.  For  whereas  the  Jews  demand  of  the  apostles,  as  they  did  of  their  Lord, 
nure  signs  still,  after  all  they  have  seen  already;  and  the  Greeks  or  Gentilee 
seek  loisdom — The  depths  of  philosophy,  and  tiie  charms  of  eloquence. 

23.  We  go  on  to  preach,  in  a  plain,  and  historical,  not  rhetorical  or  philoso. 
pbical  manner,  Christ  crucified,  to  the  Jews  a  stumbling  blovk^  just  opposite  to 
the  signs  they  demand,  and  to  the  Greeks  foolishness,  a  silly  talc,  just  opposite  to 
the  wisdom  they  seek. 

24.  But  to  them  that  are  called — And  obey  the  heavenly  calling,  Christ,  with 
his  cross,  his  death,  his  life,  his  kingdom.  And  they  experience,  first,  that  he  is 
the  power,  then  that  ho  is  the  wisdom  of  God. 

25.  Because  the  foolishness  of  God — The  Gospel  scheme,  which  the  world  judge 
to  be  mere  foolishness,  is  wiser  than  the  wisdom  of  men;  and  weak  as  they  ac- 
count  it,  stronger  than  all  the  strength  of  men. 

26.  Behold  your  calling — What  manner  of  men  they  are  whom  God  calls;  thai 
not  many  wise  men  after  the  flesh — In  the  account  of  the  world,  not  many  mighty 
— Men  of  power  and  authority. 

28.  Things  that  are  not — The  Jews  frequently  called  the  Gentiles  them  that 
are  not,  Esdras  vi,  56,  57  ;  in  so  supreme  contempt  did  they  hold  them.  The 
thing i  that  are — In  high  esteem. 

29  That  no  flexh — A  fit  appellation.  Flesh  is  fair,  but  withering  as  grass: 
»c  ly  glory  before  God — In  God  we  ought  to  glory. 

30.  Of  him — Out  of  his  free  grace  and  mercy,  are  ye — Ingrafted  into  Christ 
Jlsus,  who  is  made  unto  us  that  believe  wisdom,  who  were  before  utterly  foo.isk 
and  ignorant ;  righteousness,  the  sole  ground  of  our  justification,  who  were 
before  under  the  wrath  and  curse  of  God ;  sanctification,  a  principle  of  uni- 
vers;al  holiness,  whereas  before  we  were  altogether  dead  in  sin  ;  and  redemp. 
tion,  that  is,  complete  deliverance  from  all  evil,  and  eternal  bliss  both  of  soul 
ind  body. 

31.  Let  him  glory  in  the  Lord — Not  in  himself,  not  in  the  flesh,  not  in  the 
world. 

II.   1.  And  /accordingly  came  to  you,  not  with  loftiness  of  speech  or  of  wi»- 
dom — I  did  not     ""ffect  either  deep  wisdom  or  eloquence ;  declaring  the  testimony 
oj  God — What  Ojd  p-ave  me  to  testify  concerning  his  Son. 
*  Jeremiah  ix,  23   24 


CHAPTER  11.  4il 

2  For  I  determined  not  to  know  any  thing  among  you  save  Jesua 

3  Christ  and  him  crucified.     And  1  was  with  you  ni  weakness,  and 

4  in  fear,  and  in  much  trembling.    And  my  speech  and  my  preaching 
was  not  with  the  persuasive  words  of  human  wisdom,  Ijut  with  the 

5  demonstration  of  the  Spirit  and  of  power ;  That  your  faith  might 
not  stand  in  the  wisdom  of  men,  but  in  the  power  of  God. 

6  Yet  we  speak  wisdom  among  the  perfect :   but  not  tlie  wis  lom 
of  this  world,  nor  of  the  rulers  of  this  world,  that  come  to  nought ; 

7  But  we  speak  the  hidden  wisdom  of  God  in  a  mystery,  which  God 

8  ordained  before  the  world  for  our  glory ;  Which  none  of  the  rulers 
of  this  world  knew ;  for  had  they  known   it,  they  woukl  not  have 

9  crucified  the  Lord  ot  glory.     But  as   it  is  written,  *  Eye  hiJi  not 
seen,  nor  hath  ear  heard,  neither  hath  it  entered  into  the  heart  of 

0  man,  v/hat  things  God  hath  prepared  for  them  that  love  him.     But 
God  hath   revealed  them-io  us  by  his  Spirit;  for  the  Spirit  search- 

1  eth  all  thmgs,  even  the  deep  tlimgs  of  God.     For  what  man  know- 
eth  the  things  of  a  man,  but  the   spirit  of  a  man  which  is  in  him  ? 

2.  I  determined  not  to  know  any  thing — To  waive  all^ny  otlier  knowledge,  and 
iiot  to  preach  any  thing,  save  Jesus  Christ  and  him  crucified — That  is,  what  he 
did,  suffered,  taught.     A  part  is  put  for  the  whole. 

3.  And  I  was  with  you — At  my  first  entrance,  in  weakness  of  body,  2  Cor.  xii, 
7  ;  and  in  fear — Lest  I  should  offend  any ;  and  in  much  trembling — Tha  emotion 
of  my  mind  affecting  my  very  body. 

4.  And  my  speech  in  private,  as  well  as  ?ny  public  preaching,  was  not  with  the 
persuasive  words  of  human  wisdom,  such  as  the  wise  men  of  the  world  use ;  but 
with  the  demonstration  of  the  Spirit  and  of  power — With  that  powerful  kind  of 
demonstration  which  flows  from  the  Holy  Spirit ;  which  works  on  the  conscience 
with  the  most  convincing  light  and  the  most  persuasive  evidence. 

5.  That  your  faith  might  not  be  built  on  the  wisdom  or  power  of  man.  but  on 
the  wisdom  and  power  of  God. 

6.  Yet  we  speak  wisdom — Yea,  the  truest  and  most  excellent  wisdom,  among 
the  perfect — Adult,  experienced  Christians.  By  wisdom  here  he  seems  lo  mean, 
not  tlie  whole  Christian  doctrine,  but  the  most  sublime  and  abstruse  parts  of  it 
But  not  the  wisdom  admired  and  taught  by  the  men  of  this  world,  nor  of  the  rulert 
of  this  world,  Jewish  or  heathen,  that  come  to  nought — Both  they  and  their  wis. 
dom,  and  the  world  itself. 

7.  But  we  speak  the  mysterious  wisdom  of  God,  which  was  hidden  for  manj' 
ages  from  all  the  world;  and  is  still  hidden  even  from  babes  in  Christ;  much 
more  from  all  unbelievers.  Which  God  ordained  before  the  world — So  fir  is  thiti 
from  coming  to  nought,  like  worldly  wisdom  :  for  our  glory — Arising  from  the 
glory  of  our  Lord,  and  then  to  be  revealed,  when  all  worldly  glory  vanishes. 

8.  Had  they  known  it — That  wisdom,  they  would  not  have  crucified — Punislied 
as  a  slave,  the  Lord  of  glory — Tlie  giving  Christ  this  august  title,  peculiar  to  the 
gre.it  Jehovah,  plainly  shows  him  to  be  the  supreme  God.  In  like  manner  the 
Father  is  styled,  the  Father  uf  glory,  Eph.  i,  17  ;  and  the  Holy  Gliost,  the  Spirit 
of  glory,  1  Pet.  iv,  14.  The  application  of  this  title  to  all  the  throe  shows  that 
the  Father,  Son,  and  Holy  Ghost,  are  the  God  of  glory ;  as  the  only  true  God  is 
;  \V.cd,  Psa.  xxix,  3,  and  vii,  2. 

^.  But  this  ignorance  of  theirs  fulfils  what  is  written  concerning  the  blessings 
ai  U.e  Messiah's  kingdom.  No  natural  man  hath  either  seen,  heard,  or  known, 
l\e  l\'ngs  which  God  hath  prepared,  saith  the  propliet,  for  them  that  love  him. 

10.  But  God  hath  revealed  (yea,  and  freely  given,  ver.  12,)  them  io  us;  even 
inconcaivable  peace  and  joy  unspeakable,  by  his  Spirit — Who  intimately  and  fully 
knows  them  :  for  the  Spirit  searcheth  even  the  deep  things  of  God — Be  they  ever 
so  hidden  and  mysterious :  the  depths  both  of  his  nature  and  his  kingdom. 

11.  For  what  man  knoweth  the  things  oj  a  man — 4i!  the  inmost  recesses  of  his 
mind ;  although  men  are  all  of  one  nature,  and  so  iraF   'le  moie  ?a-ily  know  one 

*  Isaiah  Ixiv,  4. 


*12  1.  CORINTHIANS. 

So  the  things  of  God  also  knoweth  no  one,  but  the  Spirit  cf  God 

12  Now  we  have  received,  not  the  spirit  of  the  world,  but  the  Spirit 
which   is  of  God,  that  we  may  know  the  things  which  are   freely 

13  given  to  us  of  God.  Which  also  we  speak,  not  in  words  taught  by 
human  wisdom,  but  in  those  taught  by  the  Spirit,  explaining  spi- 

14  ritual  things  by  spiritual  words.  But  the  natural  man  receivetn 
not  the  things  of  the  Spirit  of  God ;  for  they  are  foolishness  Lq. 
him :    neither   can   he   know   them,  because   they   are   spiritual} 

15  discerned.     But  the  spiritual   man   discerneth   indeed  all   things, 

16  yet  he  himr.elf  is  discerned  by  no  man.  *  For  who  hath  known 
the  mind  cf  the  Lord,  that  he  may  instruct  him^  But  we  have  ..he 
mind  of  Christ. 

III.      And  I,  brethren,  could  not  speak  to  you  as  unto  spiritual,  but  as 

2  unto  carnal,  as  unto  babes  in  Christ.    I  fed  you  with  milk,  not  with 

3  meat ;  for  ye  were  not  able  to  bear  it :  nor  are  ye  now  able.  For 
ye  are  still  carnal :  for  while  there  is  among  you  emulation,  and 
strife,  and  divisions,  are  ye  not  carnal,  and  walk  according  to  man ' 

4  For  while  one  saith,  I  am  of  Paul,  and  another,  I  am  of  Apollos ; 
are  ye  not  carnal  ? 

another.    So  the  things  of  God  kvoweth  no  one  but  the  Spirit — Who  consequently 
is  God. 

12.  Now  tee  have  received  not  the  spirit  of  the  world — This  spirit  is  not  properly 
received;  for  the  men  of  the  world  always  had  it.  But  Christians  receive  the 
Spirit  of  God,  which  before  they  had  not. 

13.  Which  also  we  speak,  as  well  as  know,  in  words  taught  by  the  Holy  Spirit 
— Such  are  all  the  words  of  Scripture.  How  high  a  regard  ought  we  then  to 
retain  for  them  !  Explaining  spiritual  things  by  spiritual  words — Or  adapting 
spiritual  words  to  spiritual  things — Being  taught  of  the  Spirit  to  express  the  things 
of  the  Spirit. 

14.  But  the  natural  man — That  is,  every  man  who  hath  not  the  Spirit,  who 
has  no  other  way  of  obtaining  knowledge  but  by  his  senses  and  natural  under- 
standing, receiveth  not — Does  not  understand  or  conceive,  the  things  of  the 
Spirit — The  things  revealed  by  the  Spirit  of  God,  whether  relating  to  his  nature 
or  his  kingdom  ;  for  they  are  foolishness  to  him — He  is  so  far  from  undarstand. 
ing,  that  he  utterly  despises  them.  Neither  can  he  know  them — As  he  has  not  the 
H^ill,  so  neither  has  he  the  power;  because  they  are  spiritually  discerned — They 
;an  only  be  discerned  by  the  aid  of  that  Spirit,  and  by  those  spiritual  senses  which 
le  has  not. 

15.  But  the  spiritual  man — He  that  hath  the  Spirit,  discerneth  all  the  things 
of  God,  whereof  we  h:ive  been  speaking,  yet  he  himself  is  discerned  by  no  man — 
No  natural  men.     They  neither  understand  what  he  is,  nor  what  he  says. 

16.  Who — What  natural  men.  We — Spiritual  men,  apostles  in  particular,  have 
— Know,  understand,  the  mind  of  Christ — Concerning  the  whole  plan  of  Gospel 
salvation. 

III.  1.  And  I,  brethren — He  spoke  before,  chap,  ii,  1,  of  his  entrance,  now  of 
his  progress  among  them  ;  could  not  speak  to  you  as  unto  spiritual — Adult,  et. 
perienced  Christinns;  but  as  unto  men  who  were  still  in  a  great  measure  carnal; 
as  unto  babes  in  Christ — Still  weak  in  grace,  thougli  eminent  in  gifts,  chap,  i,  S. 

2.  /  fed  you  as  babes  with  milk — Tlie  first  and  plainest  truths  of  the  Gospel. 
So  should  every  preacher  suit  his  doctrine  to  his  hearers. 

3.  For  while  there  is  among  you  emvlntion  in  your  hearts,  strife  in  your  words, 
and  actual  divisions,  are  ye  not  carnal,  and  walk  according  to  man  ? — As  me'S 
men  ?  not  as  Christians,  according  to  God. 

4.  /  am  of  Apollos — St.  Paul  named  himself  and  Apollos,  to  show  that  he  would 
condemn  any  division  among  them,  even  though  it  were  in  favour  of  hin^self,  m 

•  Isaiah  xl,  13. 


CHAPTER  III.  413 

5  Who  then   is  Paul,  and  who  is  A  polios,  but  ministers  by  whom 

6  ye  believed,  even  as  the  Lord  gave  to  every  man  ?     I  planted,  Apol- 

7  los  watered ;  but  God  gave  the  increase.     So  then,  neither  is  he 
that  planteth  any  thing,  nor  he  that  watereth ;  but  God  that  giveth 

8  the  increase.     But  he  that  planteth   and  he  that  watereth  are  one  ; 
and   every  one  shall   receive  his  own   reward,  according  to   his 

9  own  labour.  For  we  are  fellow  labourers  of  God  :  ye  are  God's 
iO  husbandry,  ye  are  God's  building.     According  to  the  grace  of  God 

given  to  me,  as  a  wise  master  builder  I  have  laid  the   foundation, 

and  another  buildeth  thereon  ;  but  let  every  one  take  heed  how  he 

i  1  buildeth  thereon.     For  other  foundation  can  no  man  lay  than  wha» 

12  is  laid,  which  is  Jesus  Christ :  And  if  any  one  build  on  this  founda- 

'.3  tion,  gold,  silver,  costly  stones;  wood,  hay,  stubble;   Every  one's 

work  shall  be  made  manifest ;  for  the  day  shall  declare  it :  for  it 

is  revealed  by  fire ;  yea,  the  fire  shall  try  every  one's  work,  of 

the  dearest  friend  he  had  in  the  world.     Are  ye  not  carnal  ? — For  the  Spirit  of 

God  allows  no  party  zeal. 

5.  Ministers,  or  servants,  by  whom  ye  believed,  as  the  Lord,  the  Master  of  thora 
servants,  gave  to  every  man. 

7.  God  that  giveth  the  increase  is  all  in  all ;  without  him  neither  planting  nor 
watering  avails. 

8.  But  he  that  planteth  and  he  that  watereth  are  one — Which  is  another  argu- 
ment against  division.  Though  their  labours  are  different,  they  are  all  employed 
in  one  general  work,  the  saving  souls.  Hence  he  takes  occasion  to  speak  of  the 
reward  of  them  that  labour  faithfully,  and  the  awful  account  to  be  given  by  all. 
Every  one  shall  receive  his  own  peculiar  reward,  according  to  his  own  peculiar 
labour — Not  only  according  to  his  success.  But  he  who  labours  much,  though 
with  small  success,  shall  have  a  great  reward. 

Has  not  ail  this  reasoning  the  same  force  still?  Ministers  are  still  barely 
mstruments  in  God's  hand,  and  depend  as  entirely  as  evf :  jn  his  blessing,  to  give 
the  increase  to  their  labours.  Without  this  they  are  nothing ;  with  it,  their  part 
is  so  small,  that  they  hardly  deserve  to  be  mentioned.  May  their  hearts  and  hands 
be  more  united !  And  retaining  a  due  sense  of  the  honour  God  doth  them  in  em 
ploying  them,  may  they  faithfully  labour,  not  as  for  themselves,  but  for  the  great 
Froprietor  of  all,  till  the  day  come  when  he  will  reward  them  in  full  proportion 
'o  their  fidelity  and  diligence. 

9.  For  we  are  all  fellow  lahovrers — God's  labourers,  and  fellow  labourers  with 
each  other.  Ye  are  God^s  husbandry — This  is  the  srm  of  what  went  before  ,  it  is 
a  comprehensive  word,  taking  m  both  a  field,  a  garden,  and  a  vineyard.  Ye  are 
God's  building — This  is  the  sum  of  what  follows. 

10.  According  to  the  grace  of  God  given  to  7ne — This  he  premises,  lest  he  snould 
seem  to  ascribe  it  to  himself.  Let  every  one  take  heed  how  he  buildeth  thereon — 
That  all  his  doctrines  may  be  consistent  with  the  foundation. 

11.  For  other  foundation — On  which  the  whole  Cnurch,  and  all  its  docl-:T.-?e, 
duties,  and  blessings  may  be  built ;  can  no  man  lay  than  what  is  laid — in  the 
counsels  of  Divine  wisdom,  in  the  promises  and  prophecies  of  the  Old  Testament, 
Ir  the  preaching  of  the  apostles,  St.  Paul  in  particular;  which  is  Jesus  Chr< 

V\  ho,  in  his  person  and  offices,  is  the  firm,  immovable  rock  of  ages,  every  waj 
lufficient  to  bear  all  the  weight  that  God  himself,  or  the  sinner,  when  he  believes, 
oun  lay  upon  him. 

12.  If  any  one  build  gold,  silver,  costly  stones — Three  sorts  of  materials  which 
jvUl  bear  the  fire ;  true  a,ii-^  solid  doctrines ;  wood,  hay,  stubble — Three  which 
will  not  bear  the  fire.  Such  arc  "'1  the  doctrines,  ceremonies,  and  forms  of  hu- 
man invention,  all  but  the  substantia.,  "ital  truths  of  Christianity. 

13.  The  timf  is  coming,  when  every  oit^'-  work  shall  be  made  manifest ;  Cot 
ne  day  of  the  Lord,  that  great  and  final  day,  ;;b">ll  declare  it  to  all  the  world 
For  it  is  revealed — What  faith  beholds  as  so  certain  ar.:?  "^  near,  is  spoken  of  as 
already  present    by  fire;  yea,  the  fire  shall  try  every  man's  worn  :*'-nhat  sort  it  is— 


114  1    CORINTHIANS. 

14  what  sort  it  is.      If  any  one's  work  which  he  hath  built  thereon 

15  shall  remain,  he  shall  receive  a  reward.     If  any  one's  work  shall 
be  buini,  he  shall  suffer  loss,  but  himself  shall  be  saved,  yet  so  as 

IG  through  the  fire.       Know  ye  not  that  ye  are  the  temple  of  God, 

17  and  the  Spirit  of  God  dwelleth  in  you  1     If  any  man  destroy  the 
temple  of  God,  him  shall  God  destroy :   for  the  temple  of  God  is 

18  holy  ;  which  temple  ye  are.     Let  none  deceive  himself .  .1  any  one 
among  you  thinketh  himself  to  be  wise,  let  him  become  a  fool  in 

19  this  world,  that  he  may  become  wise.       For  the  wisdom  of  this 
world  is  foolishness  with  God  ;  as  it  is  written,  *  He  taketh  the  wise 

2J  in  their  own  craftiness  And  agahi,  f  The  Lord  knoweth  the  rea- 
"2.1   sonings  of  the  wise,  that  they  are  vain.     Therefore  let  none  glory 

22  in  men  ;  for  all  things  are  yours  :   Whether  Paul,  or  ApoUos,  or  Ce- 
phas ;  or  the  world,  or  life,  or  death,  or  things  present,  or  things 

23  to  come,  all  are  yours,  And  ye  are  Christ's,  and  Christ  is  God's. 

The  strict  process  of  that  day  will  try  every  man's  doctrines,  whether  they  came 
up  to  the  Scripture  standard  or  not.  Here  is  a  plain  allusion  to  the  flaming  light 
and  consuming  heat  of  the  general  conflagration.  But  the  expression,  when  ap 
plied  to  the  trying  of  doctrines,  and  consuming  those  that  are  wrong,  is  evidently 
figurative ;  because  no  material  fire  can  have  such  an  effect  on  what  is  of  a  moral 
nature.  And  therefore  it  is  added,  he  who  builds  wood,  hay,  or  stubble,  shall  be 
saved  as  through  the  fire ;  or,  as  narrowly  as  a  man  escapes  through  the  fire,  when 
his  house  is  all  in  flames  about  him. 

This  text  then  is  so  far  from  establishing  the  Romish  purgatory,  that  it  utterly 
overthrows  it.  For  the  fire  here  mentioned  does  not  exist,  till  the  day  of  judg. 
ment ;  therefore  if  this  be  the  fire  of  purgatory,  it  follows,  that  purgatory  does 
not  exist  before  the  day  of  judgment. 

14.  He  shall  receive  a  reward — A  peculiar  degree  of  glory.  Some  degree  evea 
the  other  will  receive ;  seeing  he  held  the  foundation ;  though  through  ignorance 
he  built  thereon  what  would  not  abide  the  fire. 

15.  He  shall  suffer  loss — The  loss  of  that  peculiar  degree  of  glory. 

16.  Ye — All  Christians,  are  the  temple  of  God — The  most  noble  kind  of  buila- 
mg,  ver.  9. 

17.  If  any  man  destroy  the  temple  of  God — Destroy  a  real  Christian,  by  schisms, 
or  doctrines  fundamentally  wrong,  him  shall  God  destroy — He  shall  not  be  saved 
at  all ;  not  even  as  through  the  fire. 

18.  Let  him  become  a  fool  in  this  world — Such  as  the  world  accounts  so;  that 
he  may  become  wise — In  God's  account. 

19.  For  all  the  boasted  wisdom  of  the  world  is  mere  foolishness  in  the  sight  of 
God.  He  taketh  the  wise  in  their  own  craftiness — Not  only  while  they  think  they 
are  acting  wisely;  but  by  their  very  wisdom,  which  itself  is  their  snare  and  the 
occasion  of  their  destruction. 

20.  That  they  are  but  vain — Empty,  foolish ;  they  and  all  their  thoughts. 

21.  Therefore — Upon  the  whole,  let  none  glory  in  men — So  as  to  divide  into 
parties  on  their  account.  For  all  things  are  yours — And  we  in  particular.  We 
are  not  your  lords,  but  rather  your  servants. 

22.  Whether  Paul,  or  Apollos,  or  Cephas — We  are  all  equally  youis  to  serve 
you  for  Christ's  sake,  or  the  world — This  leap  from  Peter  to  the  world  greatly 
enlarges  the  thouglit,  and  argues  a  kind  of  impatience  of  enumerating  the  rest 
Peter  and  every  one  in  the  whole  world,  however  excellent  in  gifts,  or  grace,  oi 
office,  are  also  your  servants  for  Christ's  sake  ;  or  life,  or  death — These,  with  all 
their  various  circumstances,  are  disposed  as  will  be  most  for  your  advantage :  or 
things  present  on  earth',  or  things  to  come  in  heaven.  Contend  therefore  no  more 
about  these  little  things,  but  be  ye  united  in  love,  as  ye  are  in  blessingfj. 

23.  And  ye  are  Christ's — His  property,  his  subjects,  his  members,  and  Christ  i* 
God's — As  Mediator  he  refers  all  his  services  to  his  Father's  glory. 

•   lob  V.  13  +  Psalm  xciv.  11. 


CHAPTER  R.  415 

[V,     Let  a  man  so  account  us,  as  servants  of  Christ,  and  stewards  of 

2  the  mysteries  of  God.     Moreover,  it  is  required  in  stewards,  that  a 

3  man  be  found  faithful.  But  it  is  a  very  small  thing  with  me  to  be 
judged  by  you,  or  by  anj-  man's  judgment :  yea,  I  judge  not  myself. 

4  For  I  am  not  conscious' to  myself  of  any  thing,  yet  am  I  not  hereby 
f   justified  ;  but  he  that  judgeth  me  is  the  Lord.      Therefore  judge 

nothing  before  the  time,  until  the  Lord  come,  who  both  will  bring 
to  light  the  hidden  things  of  darkness,  and  manifest  the  counsels  of 
the  hearts.  And  then  shall  every  man  have  praise  from  God. 
8  These  things,  brethren,  I  have  by  a  figure  transferred  to  my- 
self and  ApoUos,  for  your  sakes ;  that  ye  may  learn  by  us  not  to 
th;nk  of  men   above  *  what  is  he'^e  written,  that   ye    may  not   be 

7  pulfed  up  for  one  against  another.  For  who  maketh  thee  to  dif- 
fer from  another?  And  what  hast  thou  which  thou  hast  not  re- 
ceived ?    But  if  thou  hast  received  it,  why  dost  thou  boast,  as  if 

8  thou  hadst  not  received  it  ?     Now  ye  are  full :  now  ye  are  rich : 

9  ye  have  reigned  as  kings  without  us.  And  I  would  ye  did  reign, 
that  we  also  might  reign  witli  you.  For  I  know  assuredly,  God 
hath  set  forth  us,  the  apostles,  last,  as  appointed  to  death  ;  for  we 


IV.  1.  Let  a  man  account  us  as  servants  of  Christ — The  original  word  properly 
signifies,  such  servants  as  laboured  at  the  oar  in  rowing  vessels ;  and  accord- 
ingly intimates  the  pains  which  every  faithful  minister  takes  in  his  Lord's  work. 

0  God,  where  are  these  ministers  to  be  found  ?    Lord,  thou  knowest.     And  stew- 
■irds  of  the  mysteries  of  God — Dispensers  of  the  mysterious  truths  of  the  Gospel. 

3.  Yea,  I  judge  not  myself — My  final  state  is  not  to  be  determined  by  my  own 
judgment. 

4.  /  am  not  conscious  to  myself  of  any  thing  evil :  yet  am  I  not  hereby  justified — 

1  depend  not  on  this,  as  a  sufficient  justification  of  myself  in  God's  account:  but 
he  that  judgeth  me  is  the  Lord — By  his  sentence  I  am  to  stand  or  fall. 

5.  Therefore  judge  nothing  before  the  time — Appointed  for  judging  all  men  ; 
until  the  Lord  come,  who  in  order  to  pass  a  righteous  judgment,  which  other- 
wise would  be  impossible,  will  both  bring  to  light  the  things  which  are  now 
covered  with  impenetrable  darkness,  and  manifest  the  most  secret  springs  of  ac- 
tion,  the  principles  and  intention  of  every  heart.  And  then  shall  everyone,  every 
faithful  steward,  have  praise  of  God. 

6.  These  things — Mentioned  chap,  i,  10,  &c,  I  have  by  a  very  obvious  figure 
transferred  to  myself,  and  Apollos,  and  Cephas,  instead  of  naming  those  particu- 
lar preachers  at  Corinth,  to  whom  ye  are  so  fondly  attached,  that  ye  may  learn 
by  us — From  what  has  been  said  concerning  us,  (who,  however  eminent  we  are, 
are  mere  instruments  in  God's  hand,)  not  to  think  of  any  man  above  what  is  here 
written,  or  above  what  Scripture  warrants. 

7.  Who  maketh  thee  to  differ — Either  in  gifts  or  graces  ?  As  if  thou  hadst  nut 
received  it — As  if  thou  hadst  it  originally  from  thyself. 

8.  Now  ye  are  full — The  Corinthians  abounded  with  spiritual  gifts.  And  so 
did  the  apostles.  But  the  apostles,  by  continual  want  and  sufferings,  were 
kept  from  self  complacency.  The  Corinthians  suffering  nothing,  and  having 
plenty  of  all  things,  were  pleased  with  and  applauded  themselves.  And  tiiey 
yeia  like  children,  who  being  raised  in  the  world,  disregarded  tb^ir  poor  pa- 
Bi.ts.  Now  ye  are  full,  (says  the  apostle,  in  a  beautiful  gradation,)  ye  are  rich, 
ye  have  reigned  as  kings — A  proverbial  expression,  denoting  the  mosi,  splendid 
and  plentiful  circumstances,  without  any  thought  of  us.  And  I  would  ye  did 
reign — \r.  the  best  sense  :  I  would  ye  had  attained  the  height  of  holiness  :  that 
oe  might  reign  with  you — Having  no  more  sorrow  on  your  account,  but  sharing 
in  your  happiness. 

9.  God  hath  set  forth  us  last,  as  appointed  to  death — Alluding  to  the  Roman 
oustom,  of  bringing  forth  those  perso"ns  last  on  the  stage,  either  to  fight  with 

*  Chap,  iii,  7. 


416  I    CORINTHIANS. 

10  are  made  a  spectacle  to  the  world,  both  to  angels  and  to  niea 
We  are  fools  for  Christ's  sake ;  but  ye  are  wise  in  Christ  •  we  art 
weak ;  but   ye  are   strong ;    ye    are  honourable ;    but  we    without 

11  honour.      Even  to  this  present   hour  we  both  hunger  and  thirst, 

12  and  are  naked,  and  are  buffeted,  and  have  no  certain  abode,  And 
labour,  working  with  our  own   hands  :    being  reviled,   we   bless ; 

13  being  persecuted  we  suffer  it:  Being  defamed,  we  entreat:  wf 
are  made  as  the  filth  of  the  world,  and  offscouring  of  all  th  nge 

14  to  this  day.     I  do  not  write  these  things  to  shame  you,  but  as  mj 

15  beloved  children,  I  warn  you.  For  if  ye  have  ten  thousand  in- 
structers  in  Christ,  yet  have  ye  not  many  fathers ;  for  I  have  be- 

16  gotten  you  in  Christ  Jesus  through  the  Gospel.      I  beseech  you 

17  therefore,  be  ye  followers  of  me.  For  ihis  cause  I  have  sent  to 
you  Timotheus,  who  is  my  beloved  son,  F.wd  faithful  in  the  Lord, 
who  shall   remind   you  of  my  ways  in  Christ,  as  I  teach  every 

18  where  in  every  church.     Now  some  are  puffed  up,  as  if  I  would 

19  not  come  to  you.  But  I  will  come  to  you  shortly,  if  the  Lord  per- 
mit, and  will  know,  not  the  speech  of  them  who  are  puffed  up,  but 

20  the  power.     For  the  kingdom  of  God  is  not  in  speech,  but  in  power. 

21  What  will  ye  ?  That  I  come  to  you  with  a  rod  ?  Or  in  love,  and 
the  spirit  of  meekness  ? 

each  other,  or  with  wild  beasts,  who  were  devoted  to  death :  so  that  if  they  es- 
caped one  day,  they  were  brought  out  again  and  again,  till  they  were  killed. 

10.  We  are  fools,  in  the  account  of  the  world,  for  Christ's  sake :  but  ye  are  wise 
lA  Christ — Though  ye  are  Christians,  ye  think  yourselves  wise ;  and  ye  have 
found  means  to  make  the  world  think  you  so  too.  We  are  weak — In  presence, 
in  infirmities,  in  sufferings:  but  ye  are  strong — In  just  opposite  circumstances. 

11.  And  are  naked — Who  can  imagine  a  more  glorious  triumph  of  the  ti'uth, 
<han  that  which  is  gained  in  these  circumstances  ?  When  St.  Paul,  with  an  im- 
pediment in  his  speech,  and  a  person  rather  contemptible  than  graceful,  ap- 
peared in  a  mean,  perhaps  tattered  dress,  before  persons  of  the  highest  distinction, 
and  yet  commanded  such  attention,  and  made  such  deep  impressions  upon  them 

12.  We  bless — suffer  it — entreat — We  do  not  return  revilings,  persecution,  de. 
famation  :  nothing  but  blessing. 

13.  We  are  made  as  the  filth  of  the  world,  and  offscot.ring  of  all  things — Such 
were  those  poor  wretches  among  the  heathens,  who  were  taken  from  the  dregs 
of  the  people,  to  be  offered  as  expiatory  sacrifices  to  the  infernal  gods.  They 
were  loaded  with  curses,  afl'ronts,  and  injuries  all  the  way  they  went  to  the  altars. 
And  when  the  ashes  of  those  unhappy  men  were  thrown  into  the  sea,  these  veiy 
names  were  given  them  in  the  ceremony. 

14.  /  do  not  write  these  things  to  shame  you,  hut  as  my  beloved  children,  I  warn 
you — It  is  with  admirable  prudence  and  sweetness  the  apostle  adds  this,  to  pre 
vent  any  unkind  construction  of  his  words. 

15.  /  have  begotten  rjou — This  excludes  not  only  Apollos,  his  successor,  but  also 
8ilas  and  Timothy,  his  companions.  And  a  relation  between  a  spiritual  father 
And  his  children  brings  with  it  an  inexpressible  nearness  and  affection. 

16.  Be  ye  followers  of  me — In  that  spirit  and  behaviour,  which  I  have  so  largely 
declared. 

17.  My  beloved  son — Elsewhere  he  styles  him  brother,  2  Cor.  i,  1 ;  but  her« 
paternal  affection  takes  place      As  I  teach — No  less  by  example  than  precept. 

18.  Now  some  are  puffed  up — St.  Paul  saw  by  a  Divine  light  the  thoughts  which 
would  arise  in  their  hearts.     As  if  I  would  not  come — Because  I  send  Timothy. 

19.  /  will  know — He  here  shows  his  fathe/ly  authority ;  not  the  big  empty 
speech  of  these  vain  boasters,  but  how  much  of  tne  power  of  God  attends  them 

20.  For  the  kingdom  of  God — Real  religion,  does  aot  consist  in  words,  >ut  ii 
the  power  of  God  ruling  the  heart. 

21.  With  a  rod — That  is,  with  severity. 


CHAPTER  V  ^  417 

V.       It  is  commonly  reported  that  there  is  fornication  among  you,  and 
such  fornication  as  is  not  even  heard  of  among  the  heathens,  that 

2  one  should  have  his  father's  wife.     And  are  ye  puffed  up  ?  Have  ye 
not  raiher  mourned,  that  he  who  hath   done  this  deed  might  be 

3  taken  from  among  you  ?     For  I  verily  as  absent  in  body,  but  pre- 
sent in  spirit,  have  already,  as  if  I  were  present,  judged  him  who 

4  hath  so  done  this,  In  the  name  of  our  Lord  Jesus  Christ,  when  ye 
are  gathered  together,  and  my  spirit,  with  the  power  of  our  Lord 

b  Jesus  Christ,  To  deliver  such  a  one  to  Satan,  for  the  destruction 
of  the  flesh,  that  the  spirit  may  be  saved  in  the  day  of  the  Lord 

6  Jesus.       Your  glorying  is   not   good :    know   ye   not,   that  a  lit 

7  tie  leaven  leaveneth  the  whole  lump  ?     Purge  out  the  old  leaven 
that  ye  may  be  a  new  lump,  as  ye  are  unleavened  ;  for  our  pass 

8  over  is  slain  for  us,  even  Christ :   Therefore  let  us  keep  the  feast 
not  with  the  old  leaven,  nor  with  the  leaven  of  wickedness  and 
malignity,  but  with  the  unleavened  bread  of  sincerity  and  truth. 

y  I  wrote  to  you  in  an  episile,  Not  to  converse  with  lewd  persons, 
10  But  not  altogether  with  the  lewd  persons  of  this  world,  or  the  cove- 

V.  1.  Fornication — The  original  word  implies  criminal  conversation  of  anv 
iind  whatever.     His  father^s  wife — While  his  father  was  alive. 

2.  Are  ye  puffed  up? — Should  ye  not  rather  have  mourned,  have  solemnl}' 
humbled  yourselves,  and  at  that  time  of  solemn  mourning  have  expelled  that  no- 
torious  sinner  from  your  communion  7 

3.  /  verily  as  present  in  spirit — Having  a  full  (it  seems  a  miraculous)  view  of 
'.he  whole  fact,  have  already,  as  if  I  were  actually  present,  judged  him  who  hath 
so  scandalously  done  this. 

4.  And  my  spirit — Present  with  you,  with  the  power  of  the  Lord  Jesus  Christ  - 
To  confirm  my  sentence.  ^ 

5.  To  deliver  such  a  one — This  was  the  highest  degree  of  punishment  in  the 
Christian  Church.  And  we  may  observe,  the  passing  this  sentence  was  the  act 
of  the  apostle,  not  of  the  Corinthians :  to  Satan — Who  was  us-ially  permitted, 
in  such  cases,  to  inflict  pain  or  sickness  on  the  offender:  for  the  destruction — 
Though  slowly  and  gradually,  of  the  flesh — Unless  prevented  by  speedy  re 
pentance. 

6.  Your  glorying — Either  in  your  gifts  or  prosperity,  at  such  a  time  as  this,  i? 
not  good.  Know  ye  not,  that  a  little  leaven — One  sin,  or  one  sinner,  leaveneth 
the  whole  lump — Diffuses  guilt  and  infection  through  the  whole  congregation  ? 

7.  Purge  out  therejore  the  old  leaven — Both  of  sinners  and  of  sin,  thai  ye  inutj 
be  a  new  lump,  as  ye  are  unleavened — That  is,  that  being  unleavened  ye  may  be 
a  new  lump  holy  unto  the  Lord.  For  our  passover  is  slain  for  us — The  Jewicli 
pissover,  about  the  time  of  which  this  epistle  was  wrote,  (chap,  v,  11,)  was  only 
a  type  of  this.  What  exquisite  skill  both  here  and  every  where  conducts  the  zeal 
of  the  inspired  writer  ?  How  surprising  a  transition  is  here  ?  And  yet  how  per- 
fectly natural ;  the  apostle,  speaking  of  the  incestuous  criminal,  slides  into  hi^ 
darling  topic,  a  crucified  Saviour.  Who  would  have  expected  it  on  such  an  oc- 
easion  ?  Yet  when  it  is  thus  brought  in,  who  does  not  see  and  admire  both  the 
propriety  of  the  subject,  and  the  delicacy  of  its  introduction  ? 

8.  Therefore  let  us  keep  the  feast — Let  us  feed  on  him  by  faith.  Here  is  a 
plain  allusion  to  the  Lord's  Supper,  which  was  instituted  in  the  room  of  the 
passover;  not  with  the  old  leaven — Of  heathenism  or  Judaism.  Malignity  is  stub- 
bornness in  evil.  Sinceritj  and  truth  seem  to  be  put  here  for  the  whole  of  true 
inwi'rd  religion. 

9.  /  wrote  to  you  in  a  former  epistle — And  doubtless  both  St.  Paul  and  the  other 
apoi,tles  wrote  many  things  which  are  not  extant  now.  Not  to  converse — Fami- 
liarly  ;  not  to  contract  any  intimacy  or  acquaintance  with  them,  more  than  is 
absolutely  necessary. 

10.  But  I  did  not  mean  that  ye  should  altogether  refrain  from  conversing 
with  heathens,  though  they  are  guilty  in  some  of  these  respects.     Covetous  ra- 


U8  I.  CORINTHIANS. 

tous,  or  the  rapacious,  or  idolaters,  for  then  ye  must  go  out  of  the 

1 1  world.  But  I  have  now  written  unto  you,  if  any  who  is  named  a 
brother  be  a  lewd  person,  or  covetous,  or  an  idolater,  or  a  railer, 
or  a  drunkard,  or  rapacious,  not  to  converse  with  such  a  one,  no, 

12  not  to  eat  with  him.     For  what  have  I  to  do  to  judge  them  that  are 

13  without?  Do  not  ye  judge  them  that  are  within?  (But  them  that 
are  without  God  will  judge :)  And  ye  will  take  away  from  among 
yourselves  the  wicked  person. 

VI.     Dare  any  of  you,  having  a  matter  against  another,  refer  it  to 

2  the  unjust,  and  not  to  the  saints  ?  Know  ye  not,  that  the  saints 
shall  judge  the  world  ?     And  if  the  world  is  judged  by  you,  are  ye 

3  unworthy  to  judge  the  smallest  matters  ?  Know  ye  not  that  we 
shall  judge  angels  ?     How  much   more  things  pertaining  to  this 

4,  life  ?  If  then  ye  have  any  controversies  of  things  pertaining  to 
this  life,  do  ye  set  them  to  judge  who  are   of  no  esteem  in  the 

5  Churcli  ?  I  speak  to  your  shame.  What,  (»  there  not  so  much  as 
one  wise  man  among  you,  that  shall  be  able  to  judge  between  his 

6  brethren  ?     But  brother  goeth  to  law  with  brother,  and  this  before 

7  the  infidels.  Indeed  there  is  altogether  a  fault  among  you,  that  ye 
have  contests  with  each  other.  Why  do  ye  not  rather  suffer  wrong  ? 
Why  do  ye  not  rather  suffer  yourselves  to  be  defrauded  ?    Nay,  ye 

8  do  wrong,  and  defraud  even  your  brethren.     Know  ye  not  that  the 

9  unjust  shall  not  inherit  the  kingdom  of  God  ?  Be  not  deceived, 
neither  fornicators,  nor  idolaters,  nor  adulterers,  nor  the  effeminate, 

pacious,  idolaters — Sinners  against  themselves,  their  neighbour,  God.  For  then 
ye  must  go  out  of  the  world — Then  all  civil  commerce  must  cease.  So  that  going 
out  of  the  world,  vvhich  some  account  a  perfection,  St.  Paul  accounts  an  utter 
absurdity. 

11.  Who  is  named  a  brother — That  is,  a  Christian,  especially  if  a  member  of 
the  same  congregation  ;  rapacious — Guilty  of  oppression,  extortion,  or  any  open 
injustice.     No,  not  to  eat  with  him — Which  is  the  lowest  degree  of  familiarity. 

12.  I  speak  of  Christians  only.  For  what  have  I  to  do  to  judge  heathens  ?  But 
ye,  as  well  as  I,  judge  those  of  your  own  community. 

13.  Them  that  are  without,  God  will  judge — The  passing  sentence  on  these  he 
hath  reserved  to  himself.  And  ye  will  take  away — that  wicked  person — This 
properly  belongs  to  you. 

VI.  1.  The  unjust — The  heathens.  A  Christian  could  expect  no  justice  from 
these.  The  saints — Who  might  easily  decide  these  smaller  differences,  in  a  pri- 
vate and  friendly  manner. 

2.  Know  ye  not — Tliis  expression  occurs  six  times  in  this  single  chapter.  And 
that  witli  a  peculiar  force.  For  the  Corinthians  knew,  and  gloried  in  it :  but 
they  did  not  practise;  that  the  saints — Afler  having  been  judged  themselves, 
shall  jiulge  the  world — Shall  be  assessors  with  Christ  in  the  judgment  wherein  hv 
shall  condemn  all  the  wicked,  as  well  angels  as  men.  Matt,  xix,  28  ;  Rev.  xx,  4. 

4.  Them  who  are  of  no  esteem  in  the  Church — That  is,  iieathens,  who,  as  such, 
could  be  in  no  esteem  with  the  Christians. 

5.  Is  there  not  one  among  you,  who  are  such  admirers  of  wisdom,  that  is  w'lat 
etiough  to  decide  such  causes? 

7.  Indeed  there  is  a  fault,  that  ye  quarrel  with  each  other  at  all,  whether  ye  g« 
to  law  or  no.  Why  do  ye  not  rather  suffer  wrong  ? — All  men  cannot,  or  will  not 
receive  this  saying.  Many  aim  only  at  this,  "  I  will  neither  do  wrong  nor  suffer 
It.''     These  are  lionest  heathens,  but  no  Christians. 

8.  Nay,  ye  do  wrong — Openly,  and  defraud — Privately.  O  how  powerfully  did 
the  mystery  of  iniquity  already  work  ! 

9.  Idolatry  is  here  placed  between  fornication  and  adultery,  because  they  gene. 
rally  accomp;>nied  it.  Nor  the  effeminate — Who  live  in  an  easy,  indolent  way 
taking  up  no  cross,  enduring  no  hardsliip. 


CHAPTER   VI.  419 

10  nor  Sodomites,  Nor  thieves,  nor  the  covetous,  nor  revilers,  nor  the 

11  rapacious,  shall  inherit  the  kingdom  of  God.  And  such  were  some 
of  you  :  but  ye  are  washed,  but  ye  are  sanctified,  but  ye  are  justi 
fied  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God 

12  All  things  are  lawful  for  me ;  but  all  things  are  not  expedient : 
all  things  are  lawful  for  me  ;  but  I  will  not  be  brought  under  tho 

1 3  power  of  any.  Meats  are  for  the  belly,  and  the  belly  for  meats  •, 
yet  God  will  destroy  both  it  and  them.     But  the  body  is  not  foi 

4  fornication,  but  for  the   Lord,  and   the    Lord  for  the   body.     And 
God  hath  both  raised  up  the  Lord,  and  will  also  raise  us  up  by  his 

5  power.     Know  ye  not,  that  your  bodies  are  members  of  Christ  T 
Shall  I  then  take  the  members  of  Christ,  and  make  them  the  mem- 

16  bers  of  a  harlot  ?  God  forbid.  Know  ye  not,  that  he  who  is  joined 
to  a  harlot  is  one  body  ?     *  For  they  two,  saith  he,  shall  be  one 

17  flesh.     But  he  that  is  joined  to  the  Lord  is  one  spirit.     Flee  for- 

18  nication.     Every  sin  that  a  man  doth,  is  without  the  body ;  but  he 

19  that  committeth  fornication,  sinneth  against  his  own  body.  Know 
ye  not,  that  your  body  is  the  temple  of  the  Holy  Ghost,  who  is  in 

20  you,  whom  ye  have  from  God  ?    And  ye  are  not  your  own  :  for  ye 

But  how  is  this  ?  These  good-natured,  harmless  people  are  ranked  with  idola- 
ters and  Sodomites  !  We  may  learn  hence,  that  we  are  never  secure  from  the 
ffreatest  sins,  till  we  guard  against  those  which  are  thought  the  least,  nor  indeed, 
till  we  think  no  sin  is  little ;  since  every  one  is  a  step  toward  hell. 

11.  And  such  were  some  of  you  :  but  ye  are  washed — From  those  gross  abomi- 
nations ;  yea,  and  ye  are  inwardly  sanctified,  not  before,  but  in  consequence  of 
your  being  justified,  in  the  name — That  is,  by  the  merits  of  the  Lord  Jesus,  through 
which  your  sins  are  forgiven,  and  by  the  Spirit  of  our  God,  by  whom  ye  are 
thus  washed  and  sanctified. 

12.  All  things,  which  are  lawful  for  you,  are  lawful  for  me:  but  all  things  are 
not  always  expedient — Particularly  when  any  tiling  would  ofTerid  my  weak  bro- 
ther ;  or  when  it  would  enslave  my  own  soul.  For  though  all  things  are  lawful 
for  me,  yet  I  will  not  be  brought  under  the  power  of  any — So  as  to  be  uneasy  when 
I  abstain  from  it.    For  if  so,  tiien  I  am  under  the  power  of  it. 

13.  As  if  he  had  said,  I  speak  this  chiefly  with  regard  to  meats  ;  (and  would 
to  God  all  Christians  would  consider  it !)  particularly  with  regard  to  those  offer, 
ed  to  idols,  and  those  forbidden  in  the  Mosaic  law.  These,  I  grant,  are  all  in- 
different, and  have  their  use ;  though  it  is  only  for  a  time  ;  then  meats  and  the 
organs  which  receive  them,  will  together  moulder  into  dust.  But  the  case  is 
quite  otherwise  with  fornication.  Tins  is  not  indifferent,  but  at  all  times  evil. 
For  the  body  is  for  the  Lord — Designed  only  for  his  service:  and  the  Lord,  in  an 
important  sense,  for  the  body,  being  the  Saviour  of  this  as  well  as  of  the  soul ; 
in  proof  of  which  God  hath  already  raised  flim  from  the  dead. 

17.  But  he  that  is  joined  to  the  Lord — By  faith,  ts  one  spirit  with  him — And 
shall  he  make  himself  one  flesh  with  a  iiarlot  ? 

18.  Flee  fornication — All  unlawful  commerce  with  women,  with  speed,  witii 
abhorrence,  with  all  your  might.  Every  sin  that  a  man  commits  agairst  his 
neighbour  terminates  upon  an  object  out  of  himself,  and  does  not  so  immediatelj 
pollute  his  body,  though  it  does  his  soul  :  but  he  that  committeth  fornication  sin 
<ieth  against  his  own  body — Pollutes,  dishonours,  and  degrades  it  to  a  level  with 
>rute  beasts. 

19.  And  even  your  body  is  not,  strictly  speaking,  your  own.  Even  this  is  the 
temple  of  the  Holy  Ghost — Dedicated  to  him,  and  inhabited  by  him.  What  tho 
apostle  calls  elsewhere  the  temple  of  God,  chap,  iii,  16,  17,  and  the  temple  of  the 
living  God,  2  Cor.  vi,  16,  he  here  styles  the  temple  of  the  Holy  Ghost ;  plainjj 
showing,  that  the  Holy  Ghost  is  the  living  God. 

20.  Glorify  God  with  your  body  and  your  spirit — Yield  your  bodies  and  all  thei 

♦  Genesis  li,  24 


420  1.  CORINTHIANS 

are  bought  with  a  price  :  therefore  glorify  God  with  your  body  and 
your  spirit,  which  are  God's. 
VII.       Now  concerning  the  things  whereof  ye  wrote  to  me,  it  is  goo(? 

2  for  a  man  not  to  touch  a  woman.  Yet  to  avoid  fornication,  lei 
eveiy  man  have  his  own  wife :  and  let  every  woman  have  her  own 

3  husband.     Let  the  husband  render  the  debt  to   the  wife  ;  and   in 

4  like  manner  the  wife  to  the  husband.  The  wife  hath  not  powei 
over  her  own  body,  but  the  husband  :   and  in  like  manner  the  hus 

5  band  also  hath  not  power  over  his  own  body,  but  the  wife.  Witli- 
draw  not  from  each  other,  unless  it  be  by  consent  for  a  time,  that 
ye  may  give  yourselves  up  to  fasting  and  prayer,  and  may  com< 

6  together  again,  lest  Satan  tempt  you  through  your  incontmence.  But 

7  I  say  this  by  permission,  not  by  way  of  precept.  For  I  would  thai 
all  men  were  even  as  myself:  but  everyone  hath  his  proper  gift 
from  God,  one  after  this  manner,  and  another  after  that. 

8  But  to  the  unmarried  and  the  widows  I  say.  It  is  good  for  them 

9  if  they  remain  even  as  I.  But  if  they  have  not  power  over  them- 
selves, let  them  marry  ;   for  it  is  better  to  marry  than  to  burn. 

10  The  married   I  command,  yet  not    1,  but  the  Lord,  *  That  the 

11  wife  depart  not  from  her  husband.     But  if  she  depart  let  her  re- 
main unmarried,  or  be  reconciled  to  her  liusband.     And  let  not  the 

12  husband  put  away  his  wife.     To  the  rest   speak  I,  not  the   Lord. 
If  any  brother  hath  an  unbelieving  wife,  and  she  consent  to  dwell 

members,  as  well  as  your  souls  and  all  their  fiiculties,  as  instruments  of  right, 
eousness  to  God.  Devote  and  employ  all  ye  have,  and  all  ye  are,  entirely,  unre- 
servedly,  and  for  ever  to  his  glory. 

VII.  1.  It  is  good  for  a  man — Who  is  master  of  himself,  not  to  touch  a  womajt 
— Tiiat  is,  not  to  marry.     So  gre.at  and  many  are  tlie  advantages  of  a  single  life. 

2.  Yet  when  it  is  needful  in  order  to  avoid  fornication,  let  every  man  have  his 
own  wife;  his  own;  for  Christianity  allows  no  polygamy. 

3.  Let  not  married  persons  fancy  that  thert!  is  any  perfection  in  living  witli 
each  other  as  if  they  were  unmarried.  The  debt — This  ancient  reading  seems 
far  more  natural  than  the  common  one. 

4.  The  wife — the  husband — Let  no  one  forget  this,  on  pretence  of  greater 
purity. 

5.  Unless  it  be  by  consent,  for  a  time — That  on  those  special  and  solemn  occa- 
sions, ye  may  entirely  give  yourselves  up  to  the  exercises  of  devotion  ;  lest — If 
ye  should  long  remain  separate,  Satan  tempt  you — To  unclean  thoughts,  if  not 
actions  too. 

6.  But  1  gay  this — Concerning  your  separating  for  a  time,  and  coming  togethei 
again.     Perhaps  he  refers  also  to  ver.  2. 

7.  For  I  would  that  all  men  were  herein  even  as  I — I  would  that  all  believers 
who  are  now  unmarried  would  remain  euimchs  for  the  kingdom  of  heaven's 
sake.  St.  Paul  having  tasted  the  sweetness  of  this  liberty,  wished  others  to  enjoy 
it,  as  well  as  himself,  but  every  one  has  his  proper  gift  from  God — According  tt 
our  Lord's  declaration,  All  men  cannot  receive  this  saying,  save  they,  the  iiapp_^ 
few,  to  whom  it  is  given,  Matt,  xix,  11. 

8.  It  is  good  for  them  if  they  remain  even  as  I — That  St.  Paul  was  then  single  u 
certain.  And  from  Acts  vii,  58,  compared  with  the  following  parts  of  the  his 
tory,  it  seems  probable  that  he  always  was  so.  It  does  not  appear  that  this  de 
claration  (any  more  than  ver.  1)  hath  any  reference  at  all  to  a  state  of  persecution. 

10.  Not  I — Otily  ;  but  the  Lord — Christ — By  his  express  command,  Matt,  v,  32. 

11.  But  if  she  depart — Contrary  to  this  express  prohibition.  .4??^  let  not  the 
husband  put  away  his  wife — Except  for  the  cause  of  adultery. 

12.  To  the  rest — Who  are  married  to  unbelievers,  speak  I — By  revelation  from 
God,  though  our  Lord  hath  not  left  any  commandment  concerning  it.     Let  him 

*  Matthew  v,  32- 


CHAPTER  MI  421 

3  with  him,  let  him  not  put  her  away.  And  the  wife  who  hath  an 
unbelieving  husband,  that  consenteth  to  live  with  her,  let  her  not 

4  put  him  away.  For  the  unbelieving  husband  hath  been  sanctified  by 
the  wife  ;  and  the  unbelieving  wife  hath  been  sanctified  by  the  hus- 
band.    Else  were  your  children  unclean ;  but  now  tliey  arc  holy. 

5  But  if  the  unbeliever  depart,  let  him  depart :   a  brother  or  a  sister 

16  is  not  enslaved  in  such  cases  ;  but  God  hath  called  us  to  peace.  For 
how  knowest  thou,  O  wife,  but  thou  niayest  save  thy  husband  ?   Or 

17  how  knowest  thou,  O  husband,  but  thou  may  est  save  thy  wife?  Bui 
as  God  hath  distributed  to  every  one,  as  the  Lord  hath  called  every 

18  one,  so  let  him  walk.  And  thus  I  ordain  in  all  the  Churclies.  Is 
any  one  called  being  circumcised  ?  let  him  not  become  uncircum- 
cised  :   is  any  one  called  in  uncircumcision  ?  let  him  not  be  cir- 

19  cumcised.     Circumcision   is  nothing,   and   uncircumcision   is   no- 

20  thing,  but  keeping  the  commandments  of  God.     Let  every  one  in 

21  the  calling  wherein  he  is  called,  therein  abide.  Wast  thou  called, 
being  a  bond  man  ?  care  not  for  it :  but  if  thou  canst  be  made  free, 

22  use  it  rather.  For  he  that  is  called  by  the  Lord,  being  a  bond  man, 
is  the  Lord's  free  man ;  and  in  the  like  manner,  he  that  is  called 

23  being  free,  is  the  bond  man  of  Christ.    Ye  are  bought  with  a  price  ; 

24  do  not  become  the  bond  slaves  of  men.  Brethren,  let  every  one 
wherein  he  is  called,  therein  abide  with  God. 

25  Now  concerning  virgins,  I  have  no  commandment  from  the 
Lord  ;  but  I  give  my  judgment  as  one  who  hath  obtained  mercj 

not  put  her  away — The  Jews  indeed  were  obliged  of  old  to  put  away  their  idola 
trous  wives,  Ezra  x,  3.  But  their  ca.se  was  quite  different.  They  were  absolutely 
forbid  to  marry  idolatrous  women.  But  the  persons  here  spoken  of  were  riar- 
ried,  while  they  were  both  in  a  state  of  heathenism. 

14.  For  the  unbelieving  husband  hath,  in  many  instances,  been  sanctified  by  the 
wife — Else  your  children  would  have  been  broufrht  up  heathens,  whereas  now 
they  are  Christians.     As  if  he  had  said,  Ye  see  the  proof  of  it  before  your  eyes. 

15.  A  brother  or  a  sister — A  Christian  man  or  woman,  is  not  enslaved — Is  at 
full  liberty  in  such  cases.  But  God  hath  called  us  to  peace — To  live  peaceably 
with  them,  if  it  be  possible. 

17.  But  as  God  hath  distributed — The  various  stations  of  life,  and  various  rela 
tions  to  every  one,  let  him  take  care  to  discharge  his  duty  therein.  The  Gospel 
disannuls  none  of  these  :  and  thus  I  ordain  in  all  the  Churches — As  a  point  of 
the  highest  concern. 

19  Circumcision  is  nothing,  and  uncircumcision  is  nothing — Will  neither  pro. 
mote  nor  obstruct  our  salvation.  The  one  point  is  keeping  the  commandments 
of  God;  faitli  working  by  Iovr. 

20.  In  the  calling — The  outward  state  wherein  he  is  when  God  calls  him. 
Let  him  not  seek  to  ch mge  this  without  a  clear  direction  from  ProA'idence. 

21.  Care  not  for  it — Do  not  anxiously  seek  liberty,  but  if  thou  canst  be  free, 
use  it  lather — Embrace  the  opportunity. 

22.  fs  the  Lord's  free  man — Is  tree  in  tliis  respect.  Tlie  Greek  word  implies 
ue  i\v,\  wae  a  slave,  but  now  is  free;  is  the  bond  man  of  Christ — Not  free  in  this 
aspect,  iiot  at  liberty  to  do  his  own  will. 

23.  Ye  are  bought  with  a  price — Ye  belong  to  God  :  therefore,  where  it  can  be 
avoided,  do  not  become  the  bond  slaves  of  men — VVliich  may  expose  you  to  many 
temptations. 

24.  Therein  abide  with  God — Doing  all  things  as  unto  God,  and  as  in  his  imme- 
diate  presence.  They  who  thus  abide  with  God  preserve  a  holy  indifference  with 
regarl  to  outward  things. 

25.  Now  concerning  virgins,  of  either  sex,  /  have  no  commandment  frrm  'hr 
Lord — By    a    particular    revelation  :    nor   was  it   necessary   he  should  ;    for  the 


422  I.  CORINTHIANS. 

26  of  the  Lord  to  be  faithful.  I  apprehend,  theiefcre,  that  this  is  ^ood 
for  the  present  distress,  that  it  is  good  for   a  man  to  continue  as 

27  he  is.     Art  thou  bound  to  a  wife  ?  seek  not  to  be  loosed  :  art  thou 

28  loosed  from  a  wife  ?  seek  not  a  wife.  Yet  if  thou  dost  m  '-rry,  thou 
hast  not  sinned  ;  and  if  a  virgin  marry,  she  hath  not  sinned     Never- 

29  theless,  such  will  have  trouble  in  the  flesh ;  but  I  spare  y  ju.  But 
this  I  say,  brethren,  the  time  is  short :   it  remaineth,  that  even  thoy 

iC'  that  have  wives,  be  as  if  they  had  none  :  And  I  hey  that  weep,  as 
if  they  wept  not;  and  they  that  rejoice,  as  if  they  rejoiced  not, 

3  and  they  that  buy,  as  if  they  possessed  not ;  And  they  that  use  this 
world,  as  not  abusing  it ;  for  the   fashion  <;f  this  world  passeth 

32  iiway :  Now  I  v/ould  have  you  without  carefulness.  The  unmar- 
ried man  careth  for  the  things  of  the  Lord,  how  he  may  please 

33  the  Lord.     But  the  married  careth   for  the  things  of  the  world, 

34  how  he  may  please  his  wife.  There  is  a  difference  also  between 
a  wife  and  a  virgin.  The  unmarried  woman  careth  for  the  things 
of  the  Lord,  that  she  may  be  holy  both  in  body  and  spirit :  but  the 
married   careth  for  the  things  of  the  world,  how  she   may  please 

apostles  wrote  nothing  wliich  was  not  divinely  inspired :  but  with  this  differ- 
ence;  sometimes  they  nad  a  particular  revelation,  and  a  special  commandment: 
at  other  times  they  wrote  from  the  Divine  light  which  abode  with  them,  the 
standing  treasure  of  the  Spirit  of  God.  And  this  also  was  not  their  private 
opinion,  but  a  Divine  rule  of  faith  and  practice.  As  one  whom  God  hath  made 
faithful  in  my  apostolic  office ;  who  therefore  faithfully  deliver  what  I  receive 
from  him. 

28,  27.  This  is  good  for  the  present  distress — While  any  Church  is  under  per. 
BBcution,  for  a  man  to  continue  as  he  is — Whether  married  or  unmarried.  St.  Paul 
does  not  here  urge  the  present  distress,  as  a  reason  for  celibacy,  any  more  than 
for  marriage ;  but  for  a  man's  not  seeking  to  alter  his  state,  whatever  it  be,  but 
making  the  best  of  it. 

28.  Such  will  have  trouble  in  the  flesh — Many  outward  troubles ;  but  I  spare 
you — I  speak  as  little  and  as  tenderly  as  possible. 

29.  But  this  I  say,  brethren — With  great  confidence  :  the  time  of  our  abode 
here  is  short.  It  plainly  follows,  that  even  those  who  have  wives,  be  as  serious, 
zealous,  active,  dead  to  the  world,  as  devoted  to  God,  as  holy  in  all  manner  of 
conversation,  as  if  they  had  none.  By  so  easy  a  transition  does  the  apostle  slide 
from  every  thing  else  to  the  one  thing  needful;  and  forgetting  whatever  is  tern 
poral,  is  swallowed  up  in  eternity. 

30.  And  they  that  weep,  as  if  they  wept  not — Though  sorrowful,  yet  always 
rejoicing;  they  that  rejoice,  as  if  they  rejoiced  not — Tempering  their  joy  with 
godly  fear ;  they  that  buy,  as  if  they  possessed  not — Knowing  themselves  to  be 
only  stewards,  not  proprietors. 

31.  And  they  that  use  this  world,  as  not  abusing  it — Not  seeking  happiness  in 
it,  but  in  God:  using  every  thing  therein  only  in  such  a  manner  and  degree  as 
most  tends  to  the  knowledge  and  love  of  God ;  for  the  whole  scheme  and  fashiot 
of  this  world — This  marrying,  weeping,  rejoicing,  and  all  the  rest,  not  only  wiU 
pass,  but  now  passeth  away;  is  this  moment  flying  off  like  a  shadow. 

32.  NoiP  I  would  have  you,  for  this  flying  moment,  without  carefulness,  with 
out  any  incumbrance  of  your  thoughts.  The  unmarried  man,  if  he  understand 
and  use  the  advantage  he  enjoys,  careth  only  for  the  things  of  the  Lord,  how  he 
may  please  the  Lord. 

33.  But  the  marritd  careth  for  the  things  of  the  world,  (and  it  is  duty  so  to  Jo, 
BO  far  as  becomes  a  Christian,)  how  he  may  please  his  wife,  and  provide  all  things 
needful  for  her  and  his  family. 

34.  There  is  a  difference  also  between  a  wife  and  a  virgin — Whether  the 
Church  be  under  persecution  or  not.  The  unmarried  woman — If  she  know  and 
use  her  privilege,  careth  only  for  the  things  of  the  Lord.  All  her  time,  care,  and 
tho'ights  centre  in  this,  How  ^he  may  be  holy  both  in  body  and  spirit    This  is  the 


CHAPTER  Vill.  423 

35  her  husband.  And  this  I  say  for  your  own  profit,  not  thai  I  may 
cast  a  snare   upon  you,  but  tliat  ye  may  decently  wait  upon  the 

36  Lord,  and  without  distraction.  But  if  any  think  that  he  acteth  inde- 
cently toward  his  virgin,  if  she  be  above  age,  and  need  so  require, 

37  let  him  do  what  he  will,  he  sinneth  not:  let  them  marry.  Never- 
theless, he  that  standeth  steadfast  in  his  heart,  having  no  i.ecesjily, 
but  having  power  over  his  own  will,  and  hath  determined  th ^^  in 

{8  his  heart,  to  keep  his  virgin,  doth  well.  So  then  he  also  that 
giveth  in  marriage,  doth  well ,  but  he  that  gneth  not  in  marriage, 
doth  better. 

39  The  wife  is  bound  as  long  as  her  husband  liveth ;  but  if  nei 
husband  be  dead,  she  is  at   liberty  to  marry  whom  she  will ;  only 

40  in  the  Lord.  But  she  is  happier  if  she  continue  as  she  is,  in  my 
judgment;  and  I  think  that  I  also  have  the  Spirit  of  God. 

VIII.     Now  as  to  things  sacrificed  to  idols,  we  know :   for  all  of  us 

2  have  knowledge.  Knowledge  puti'eth  up,  but  love  edifieth.  And 
if  any  one  think  he  knoweth   any  thing,  he  knowelh  nothing  yet 

3  as  he  ought  to  know.      But  if  any  one  love  God,  he  is  known  by 

4  him.  I  say,  as  to  the  eating  of  things,  sacrificed  to  idols,  we  know 
that  an  idol  is  nothing  in   the  world,  and  that  there  is  no  God  bul 

5  one.     For  though   there  be  that  are  called  gods,  whether  in  hea- 

standing  advantage  of  a  single  life  in  all  ages  and  nations.     But  who  makes  a 
suitable  use  of  it  ? 

35.  Not  that  I  may  cast  a  snare  upon  you — Who  are  not  able  to  receive  tins 
saying;  but  for  your  ■profit — Who  are  able,  that  ye  may  resolutely  and  perse 
veringly  wait  upon  the  Lord — The  word  translated  wait  signifies  sitting  close  by 
a  person  in  a  good  posture  to  heur.  So  Mary  sat  nt  the  feet  of  Jesus,  Luke 
X,  39;  without  distraction — Witliout  having  tlie  mind  drawn  any  way  from  its 
centre,  from  its  close  attention  to  God,  by  any  person,  or  thing,  or  care,  or 
incumbrance  whatsoever. 

36.  But  if  any  parent  think  he  should  otherwise  act  indecently,  unbecoming  his 
character  toward  his  virgin  daugliter,  if  she  be  above  age,  (or  of  full  age,)  and 
need  so  require,  ver.  9,  let  Ihem  marry — Her  suitor  and  siie. 

37.  Having  no  necessity — Where  there  is  no  such  need;  but  having  power  over 
his  own  will — Which  would  incline  him  to  desire  the  increase  of  his  family,  and 
the  strengthening  it  by  new  relations. 

38.  Doth  better — If  there  be  no  necessity. 

39.  Only  in  the  Lord — That  is,  only  let  Cliristians  marry  Christians ;  a  stand, 
ing  direction,  and  one  of  the  utmost  importance. 

40.  /  also — As  well  as  any  of  you,  have  the  Spirit  of  God — Teaching  me  all 
things.  This  does  not  imply  any  doubt;  but  tlie  strongest  certainty  of  it,  toge- 
ther  with  a  reproof  of  them  for  calling  it  in  question.  Whoever  therefore  would 
conclude  from  hence  that  St.  Paul  was  not  certain  he  had  the  Spirit  of  Christ, 
neither  understands  the  true  import  of  the  words,  nor  considers  how  expressJy 
he  lays  claim  to  the  Spirit,  both  in  tliis  epistle,  chap,  ii,  16;  xiv,  37;  and  the 
jti'er,  chap,  .xiii,  3.  Indeed  it  may  be  doubted  whether  the  word  here  and  else, 
where  translated  think,  does  not  always  imply  the  fullest  and  strongest  assurance  ; 
jee  chap,  x,  12. 

VIII.  1.  Now  concerning  the  next  question  you  proposed,  all  of  us  have  kru)w. 
ledge — A  gentle  reproof  of  their  self  conceit :  knowledge  without  love  always 
puffeth  up.     Love  alone  edifies — Builds  us  up  in  holiness. 

2.  If  any  man  think  he  knoweth  any  thing — Aright,  unless  so  far  as  he  is  taught 
by  God,  he  knoweth  nothing  yet  as  he  ought  to  know — Seeing  there  is  no  true  know, 
ledge  without  Divine  love. 

^.  He  is  known — That  is,  approved  by  him,  Psa.  i,  6. 

4.  We  know  that  an  idol  is  nothing — A  mere  nominal  god,  having  no  divinitj 
'irtue,  or  power. 


434  I.  CORINTHIANS. 

6  ven  or  on  earth,  (as  there  are  many  gods  and  many  ktrds,)  Yet  to 
us  there  is  but  one  God,  the  Father,  from  whom  are  all  things, 
and  we  for  him ;  and  one  Lord  Jesus  Christ,  by  whom  are  all 

7  things,  and  we  by  him.  But  there  is  not  in  all  men  this  know- 
ledge ;  for  some  do  even  until  now,  with  consciousness  of  the  idol, 
eat  it  as  sacrificed  to  the  idol ;  and  their  conscience,  being  weak^ 
is  defiled. 

8  But  meat  commendeth  us  not  to  God  ;   for  neither   if  we  eat, 

9  are  we  the  better,  nor  if  we  eat  not,  are  we  the  worse  But  !ake 
heed,  lest  by  any  means  this  your  liberty  become   a   stumbling 

10  block  to  the  weak.  For  if  any  one  see  thee,  who  hast  knowledge, 
sitting  at  meat  in  an  idol  temple,  will  not  the  conscience  of  him 
that  is  weak  be   encouraged  to  eat  of  the  things  sacrificed  to  the 

1 1  idol  ?    And  through  thy  knowledge  shall  the  weak  brother  perish, 

12  for  whom  Christ  died.  But  when  ye  sin  thus  against  your  bre- 
thren, and  wound  their  weak  conscience,  ye  sin  against  Christ. 

13  Wherefore  if  meat  make  my  brother  to  offend,  I  will  eat  no  flesh 
while  the  world  standeth,  lest  I  make  my  brother  to  offend. 

IX.       Am  I  not  free  ?    Am  I  not  an  apostle  ?     Have  I  not  seen  Jesus 
2  Christ  our  Lord  ?     Are  not  ye  my  work  in  the  Lord  ?     If  I  am  not 

5.  For  though  there  be  that  are  called  gods — By  the  heathens,  both  celestial, 
(as  they  term  them,)  terrestrial,  and  infernal  deities. 

6.  Yet  to  us.  Christians,  there  is  but  one  God — This  is  exclusive,  not  of  the 
one  Lord,  as  if  he  were  an  inferior  Deity ;  but  only  of  the  idols,  to  which  the 
one  God  is  opposed  :  from  whom  are  all  things — By  creation,  providence,  and 
grace :  and  we  for  him — The  end  of  all  we  are,  have,  and  do  :  and  one  Lord — 
Equally  the  object  of  Divine  worship ;  by  whom  are  all  things — Created,  sus- 
tained, and  governed  ;  and  we  by  him — Have  access  to  the  Father,  and  all 
spiritual  blessings. 

7.  Some  eat  with  consciousness  of  the  idol — That  is,  fancying  it  is  something, 
and  that  it  makes  the  meat  unlawful  to  be  eaten ;  and  their  conscience  being 
weak — Not  rightly  informed,  is  defiled — Contracts  guilt  by  doing  it. 

y.  But  meat  commendeth  us  not  to  God — Neither  by  eating,  nor  by  refraining 
from  it.     Eating  and  not  eating  are  in  themselves  things  merely  indifferent. 

10.  For  if  any  one  see  thee  who  hast  knowledge — Whom  he  believes  to  have 
more  knowledge  than  himself,  and  who  really  hast  this  knowledge,  that  an  idol 
is  nothing:  sitting  down  to  an  entertainment  in  an  idol  temple — The  heathens 
frequently  made  entertainments  in  their  temples  on  what  had  been  sacrificed  to 
their  idols :  will  not  the  conscience  of  him  that  is  weak — Scrupulous,  be  encou- 
raged— By  thy  example,  to  eat — Though  with  a  doubting  conscience. 

11.  And  through  thy  knowledge  shall  the  weak  brother  perish,  for  whom  Christ 
died — And  for  whom  thou  will  not  lose  a  meal's  meat,  so  far  from  dying  for  him ! 
''^e  see  Christ  died  even  for  them  that  perish. 

12.  Ye  sin  against  Christ — Whose  members  they  are. 

13  If  meat — Of  any  kind.  Who  will  follow  this  example?  What  preacher 
or  private  Christian  will  abstain  from  any  thing  lawful  in  itself,  when  it  offends 
J  weak  brother  ? 

IX.  1.  Am  I  not  free  ?  Am  I  not  an  afostle  1 — That  is,  Have  not  1  the  liberty 
of  a  common  Christian  ?  Yea,  that  of  an  apostle  ?  He  vindicates  his  apostle 
ship  ver.  3;  his  apostolical  liberty,  ver.  4—19.  Have  I  not  seen  Jesus  Christ? — 
Without  this  he  could  not  have  been  one  of  those  first  grand  witnesses.  Are  not 
ye  my  work  in  the  Lord? — A  full  evidence  that  (lod  hath  sent  me?  And  yet 
•lome,  it  seems,  objected  to  his  being  an  apostle,  because  lie  had  not  asserted  his 
privilege  in  demanding  mid  recoiving  such  maintenance  from  the  ChurcheB  as  wa« 
fue  to  that  office. 

2.  Ye  are  the  seal  ff  uiy  iifmsil'-sliip — Who  have  received  not  only  fkith  bjrmj 
mouth,  but  all  the  gifts  of  th-  Spirit  by  my  hands. 


CHAPTER  IX.  425 

an  apostle  to  others,  yet  I  am  to  )  ou  ;  for  ye  are  the  seal  of  mv 

3  apostleship.      My    answer   to    them   who   examine    me    is    this  : 

4  Have  we  not  power  to  eat  and  to  drink  ?     HaA-e  we  not  powei 

5  to  lead  about  a  sister,  a  wife,  as  well  as  the  other  apostles,  and 
0  brethren  of  the  Lord,  and  Peter?  Or  I  orly  and  Barnabas,  have 
7  we  not  power  to  forbear  working  ?     Who  ever  serveth  as  a  soldier 

a(,  his  own  charge  ?     Who  planteth  a  vineyard,  and  doth  not  eat  its 

fruit  ?    Or  who  feedeth  a  flock,  and  doth  not  eat  of  the  milk  of  the 

B  flock  ?     Do  I  speak  these  things  as  a  man  ?     Doth  not  the  law  als9 

9  speak  the  same  ?     For  it  is  written  in  the  law  of  Moses,  *  Thou 

shalt  not  muzzle  the  ox  that  treadeth  out  the  corn.      Doth  God 

10  take  care  for  oxen  ?  Or  speaketh  he  altogether  for  our  sakes  ?  for 
our  sakes  it  was  written  :  for  he  who  plougheth  ought  to  plough 
in  hope,  and  he  that  thresheth  in  hope  ought  to  be  a  partaker  of 

1 1  his  hope.     If  we  have  sown  unto  you  spiritual  things,  is  it  a  great 

12  matter,  if  we  shall  reap  your  carnal  things  ?  If  others  partake  of 
this  power  over  you,  do  not  we  rather?  Yet  we  have  not  used  this 
power  :   but  we  suffer  all  things,  lest  we  should  give  any  hinderance 

13  to  the  Gospel  of  Christ.  Know  ye  not  that  they  who  are  employed 
about  holy  things,  are  fed  out  of  the  temple  ?     And  they  who  wait 

14  at  the  altar,  are  partakers  with  the  altar  ?  So  also  hath  the  Lord 
t  ordained,  that  they  who  preach  the  Gospel  should  live  of  the 

1  5  Gospel.  But  I  have  used  none  of  these  things ;  nor  have  I  writ- 
ten thus,  that  it  might  be  done  so  unto  me  :  for  it  were  better  for 

3.  My  answer  to  them  voho  examine  me — Concerning  my  apostleship,  ia  thia- 
VVhich  I  have  now  given. 

4.  Have  we  not  power — I  and  my  fellow  labourers,  to  eat  and  to  drink — At  the 
expense  of  those  among  whom  we  labour? 

5.  Have  we  not  power  to  lead  about  with  us  a  sister,  or  a  wife,  and  to  demand 
sustenance  for  her  also  ?  as  well  as  the  other  apostles,  (who  therefore  it  is  plain 
did  this,)  and  Peter?  Hence  we  learn,  1.  Thai  St.  Peter  continued  to  live  with 
his  wife  after  he  became  an  apostle  :  2.  That  he  had  no  rights  as  an  apostle  which 
were  not  common  to  St.  Paul. 

6.  To  forbear  working — 'V^.h  our  hands. 

8.  Do  I  speak  as  a  man  ? — Br.rely  on  the  authority  of  human  reason  ?  Does 
not  God  also  say,  in  effect,  the  same  thing?  The  ox  that  treadeth  out  the  corn — 
I  his  was  the  custom  in  Judea,  and  many  eastern  nations:  in  several  of  them 
(1  is  retained  still.  And  at  this  day  horses  tread  out  the  corn  in  some  parts 
of  Germany. 

9.  Doth  God  in  this  direction  take  care  for  oxen  only  ?  Hath  he  not  a  farther 
nipa?.  ing?  And  so  undoubtedly  he  hath,  in  all  the  other  Mosaic  laws  of  this 
kind. 

10.  He  who  plougheth  ought  to  plough  in  hope — Of  reaping.  This  seems  to  be 
a  proverbial  expression  ;  and  he  that  thresheth  in  hope — Ought  not  to  be  disap- 
pointed, ought  to  eat  the  fruit  of  his  labours.  And  so  ought  tliey  who  labour  in 
Gotl's  husbandry. 

1 1.  /s  it  a  great  matter,  if  we  shall  reap  as  much  of  your  carnal  things  as  is 
ipjjful  for  our  sustenance  ?  Do  ye  give  us  things  of  greater  value  than  those 
f  >u  receive  from  us  ? 

12.  If  others — Whether  true  or  false  apostles,  partake  of  this  power — Have  a 
right  to  be  maintained,  do  not  we  rather,  on  account  of  our  having  laboured  so 
much  more  ?  lest  we  should  give  any  hinderance  to  the  Gospel — By  giving  an  oc. 
ca&ion  of  cavil  or  reproach. 

15.  It  were  belter  for  me  to  die,  than — To  give  occasion  to  them  that  seek  ce 
casion  against  me,  2  Cor.  xi,  12. 

*  Deut.  XXV,  4  t  Matt,  x,  ..0 


426  I.  CORINTHIANS. 

me  lo  die,  than  that  any  man  should  make  *his  my  glorjm^  void 

16  For  if  I  preach  the  Gospel,  I  have  nothing  to  glory  of:  for  a  ne- 
cessity lieth  upon  me,  and  wo  to  me  if  I  preach  not  the  Gospel 

17  If  indeed  I  do  this  willingly,  I  have  a  reward;  but  if  unwillingly, 

18  yet  a  dispensation  is  entrusted  to  me.  What  then  is  my  reward  ? 
that  when  I  preach   the  Gospel,  I  may  make  the  Gospel  withoiJ 

19  charge,  that  I  abuse  not  my  power  in  the  Gospel.  For  though  I 
am  free  from  all   men,  I   made  myself  the  servant   of  all,  that  I 

20  might  gain  the  more.  To  the  Jews  I  became  as  a  Jew,  that  I 
might  gain  the  Jews  :  to  them  that  are  under  the  law,  as  under  the 

2 1  law,  that  I  might  gain  them  that  are  under  the  law :  To  them  that 
are  without  the  law,  as  without  the  law,  (being  not  without  the 
law  to  God,  but  under  the  law  to  Christ,)  that  I  might  gain  them 

22  ihat  are  without  the  law.  To  the  weak  I  became  as  weak,  that  I 
might  gain  the  weak :  I  became  all  things  to  all  men,  that  by  all 

23  means  I  might  save  some.     And  this  I  do  for  the  Gospel's  sake, 

24  that  I  may  be  partaker  thereof  with  you.  Know  ye  not,  that  they 
who  run  in  the  race,  all  run :  but  one  receiveth  the  prize  ?    So  run 

25  that  ye  may  obtain.  And  every  one  that  contendeth,  is  temperate 
in  all  things  :  and  they  indeed,  to  obtain  a  corruptible  crown,  but 

17.  Willingly — He  seems  to  mean  without  receiving  any  thing,  St.  Paul  here 
speaks  in  a  manner  peculiar  to  himself.  Another  might  have  preached  willingly, 
anJ  yet  have  received  a  maintenance  from  the  Corinthians.  But  if  he  had  re. 
ceived  any  thing  from  them,  he  would  have  termed  it  preaching  unwillingly. 
And  so  in  the  next  verse  ;  another  might  have  used  that  power  without  abusing 
it.  But  his  own  using  it  at  all,  he  would  have  termed  abusing  it.  A  dispensa- 
tion is  entrusted  to  me — Therefore  I  dare  not  refrain. 

18.  Wfiat  then  is  my  reiuard — That  circumstance  in  my  conduct,  for  which  I 
expect  a  peculiar  reward  from  my  great  Master  ?  That  I  abuse  not — Make  not  an 
unseasonable  use  of  my  power  which  I  have  in  preaching  the  Gospel. 

19.  /  made  myself  the  servant  of  all — I  acted  with  as  self-denying  a  regard  to 
their  interest,  and  as  much  caution  not  to  offend  them,  as  if  I  had  been  literally 
their  servant,  or  slave.  Where  is  the  preacher  of  the  Gospel  who  treads  in  the 
same  steps  ? 

20.  To  the  Jews  I  became  as  a  Jew — Conformi*^  g  myself  in  all  things  to  their 
manner  of  thinking  and  living,  so  far  as  I  could  ,vith  innocence.  To  them  that 
are  under  the  law — Who  apprehend  themselves  to  be  still  bound  by  the  Mosaic 
law,  as  under  the  law — Observing  it  myself  while  I  am  among  them.  Not  that 
he  declared  this  to  be  necessary,  or  refused  to  converse  with  those  who  did 
not  observe  it.  This  was  the  very  thing  which  he  condemned  in  St.  Peter, 
Gal.  ii,  14. 

21.  To  them  that  are  without  the  law — The  heathens,  as  without  the  law — 
Neglecting  its  ceremonies.  Being  not  without  the  law  to  God — But  as  much  as 
over  under  its  moral  precepts,  under  the  law  to  Christ — And  in  this  sense  all 
rhristians  will  be  under  the  law  for  ever. 

22.  /  became  as  weak — As  if  I  had  been  scrupulous  too.  /  became  all  things 
to  all  men — Accommodating  myself  to  all,  so  far  as  I  could  consistent  with  tiuth 
ard  sincerity. 

24.  Know  ye  not  that — In  those  famous  games  which  are  kept  at  the  isthmus 
near  your  cit3',  they  who  run  in  the  foot  race  all  run,  though  but  one  receiveth  the 
prize  1  How  much  greater  encouragement  have  you  to  run,  since  ye  may  all 
receive  the  prize  of  your  high  calling? 

25.  And  every  one  that  there  contendeth  is  temperate  in  all  things — To  an  al- 
most  incredible  degree  ;  using  the  most  rigorous  self  denial  in  food,  sleep  md 
every  other  sensual  indulgence.  A  corruptible  crown — A  garland  of  leaves,  wnich 
nmst  soon  wither.  The  moderns  only  "aire  discovered  that  it  is  legal  to  jo  all 
this,  and  more  for  ai    eternal  crown,  t'.m  ^tiey  did  for  a  corruptiblp  ' 


CHAPTER  X.  427 

26  we  an  incorruptible      I  therefore  so  run,  not  is  uncertainly;  I  so 

27  fight,  not  as  one  that  beateth  the  air.  But  1  keep  under  my  body, 
and  bring  it  into  subjection,  lest  by  any  means,  after  having  preach- 
ed to  others,  I  myself  should  become  a  reprobate. 

X.       Now  I  would  not  have  you  ignorant,  brethren,  that  our  fathers 

2  were  all  *  under  the  cloud,  and  all  t  passed  through  the  sea.     And 

3  were  all  baptized  unto  Moses,  in  tne  cloud  and  in  the  sea,  And 

4  I  all  ate  the  same  spiritual   meat.  And  §  all  drank  the   same  spi  • 
ritual  drink  (for  they  drank  out  of  the  spiritual  rock  which  foUow- 

5  ed  them ,  and  that  rock  was  Christ.)     Yet  with  the  most  of  them 
God  was  not  well  pleased ;  for  they  were  overthrown  in  the  wil- 

6  derness.     Now  these  things  were  our  examples,  that  we   might 

26.  /  so  run,  not  as  uncertainly — I  look  straight  to  the  goal ;  I  run  straight  to. 
ward  it.  I  cast  away  every  weight,  regard  not  any  that  stand  by.  I  fight  not 
as  one  that  beateth  the  air — This  is  a  proverbial  expression  for  a  man's  missing 
his  blow,  and  spending  his  strength,  not  on  his  enemy,  but  on  empty  air. 

27.  But  I  keep  under  my  body — By  all  kinds  of  self  denial,  and  bring  it  into 
subjection — To  my  spirit  and  to  God.  The  words  are  strongly  figurative,  and 
signify  the  mortification  of  the  body  of  sin,  by  an  allusion  to  the  natural  bodies 
of  those  who  were  bruised  or  subdued  in  combat.  Lest  by  any  means  after  hav- 
ing preached — The  Greek  word  means,  after  having  discharged  the  office  of  a 
herald  (still  carrying  on  the  allusion)  whose  office  it  was  to  proclaim  the  condi- 
tions,  and  to  display  the  prizes.  I  myself  should  become  a  reprobate — Disapproved 
by  the  Judge,  and  so  falling  short  of  the  prize.  Tliis  single  text  may  give  us  a 
just  notion  of  the  Scriptural  doctrine  of  election  and  reprobation,  and  clearly 
shows  us,  that  particular  persons  are  not  in  Holy  Writ  represented  as  elected 
absolutely  and  unconditionally  to  eternal  life,  or  predestinated  absolutely  and 
unconditionally  to  eternal  death  :  but  that  believers  in  general  are  elected  to  en 
joy  the  Christian  privileges  on  earth,  which,  if  they  abuse,  those  very  elect  per. 
sons  will  become  reprobate.  St.  Paul  was  certainly  an  elect  person,  if  ever 
there  was  one.  And  yet  he  declares  it  was  possible  he  himself  might  become  a 
reprobate.  Nay,  he  actually  would  have  becoms  such,  if  he  had  not  thus  kept 
his  body  under,  even  though  he  had  been  so  long  an  elect  person,  a  Christian, 
and  an  apostle. 

X.  1.  Now  that  ye  may  not  become  reprobates,  consider  how  highly  favoured 
your  fathers  were,  who  were  God's  elect  and  peculiar  people,  and  nevertheless 
were  rejected  by  him.  They  were  all  under  the  cloud,  that  eminent  token  of 
God's  gracious  presence,  which  screened  them  from  tiie  heat  of  the  sun  by  day, 
and  gave  them  light  by  night ;  and  all  passed  throu,gh  the  sea — God  opened  a  way 
tlirough  the  midst  of  the  waters.  ' 

2.  And  were  all  as  it  were  baptized  unto  Moses — Initiated  into  the  religion  which 
he  taught  them,  in  the  cloud  and  in  the  sea — Perhaps  sprinkled  here  and  there  with 
drops  of  water  from  the  sea  or  the  cloud,  by  which  baptism  might  be  the  more 
evidently  signified. 

3.  And  all  ate  the  same  manna,  termed  spiritual  meat,  as  it  was  typical,  1.  Of 
Christ  and  his  spiritual  benefits ;  2.  Of  the  sacred  bread  which  we  eat  at  his 
table. 

4.  And  all  drank  the  same  spiritual  drink,  (typical  of  Christ,  and  of  that  cup 
vhich  we  drink,) /or  they  drank  out  of  the  spiritual  or  mysterious  rock,  the  won- 
irful  streams  of  which  followed  them  in   their  several   journeyings,    for   many 

^ears,  through  the  wilderness.  And  that  rock  was  a  manifest  type  of  Christ,  the 
1  jrk  of  eternity,  from  whom  his  people  derive  those  streams  of  blessings,  whicli 
follow  them  through  all  this  wilderness. 

5.  Yet — Although  they  had  so  many  tokens  of  the  Divine  presence,  they  were 
enerthrown — With  the  most  terrible  marks  of  his  displeasure. 

6.  Ni'W  these  things  were  our  examples — Showing  what  we  are  to  expect,  if, 
enjoj'ing  the  like  benefits,  we  commit  the  like  sins  The  benefits  are  set  down  in 
the  same  order,  as  by  Moses  in  Exodus  :  the  sins  and  punishments  in  a  differ 

♦  Exod   xiii,  21  t  Exod.  xiv,  22.         t  Exod.  xvi,  15.        ^  Exod.  xvu.  '" 


428  1.  CORINTHIANS. 

7  not  desire  evil  things,  *  as  they  desired.     Neither  be  ye  idolaters 
as  were  some  of  them,  as  it  is  written,  f  The  peoplt   sat  down  to 

8  eat  and  drink,  and  rose  up  to  play.     Neither  let  us  commit  forni- 
cation, as  ;j:  some  of  them  committed,  and  fell  in  one  day  three  and 

9  twenty  thousand.     Neither  let  us  tempt  Christ,  as  §  some  of  them 
10  also  tempted,  and  were  destroyed  by  serpents.     ||  Neither  murmur 

ye,  as  some  of  them  murmured,  and   were  destroyed   by  the  di- 

'.    stroyer.     Now  all  these  things  happened  to   them  for  example? 

and  they  were  written  for  our  admonition,  on  whom  the  ends  of  li.t 

12  ages  are  come.     Therefore  let  him  that  most  assuredly  stmdeth, 

13  take  heed  lest  he  fall.  There  hath  no  temptation  taken  you,  but 
such  as  is  common  to  man  ;  and  God  is  faithful,  who  will  not  suf- 
fer you  to  be  tempted  above  your  ability,  but  will  with  the  tempta- 
tion make  also  a  way  to  escape,  that  ye   may  be  able  to  bear  it. 

•  4   Wherefore,  my  beloved,  flee   from  idolatry.     I   speak  as   to  wise 

5  men  ;  judge  ye  what  I  say.     The  cup  of  blessing  which  we  bless, 

.6  is  it  not  the  communion  of  the  blood  of  Christ  ?     The  bread  which 

ent  order :  evil  desire  first,  as  being  the  foundilion  of  all ;  next  idolatry,  ver.  7, 
14,  then  fornication,  which  usually  accompanied  it,  ver.  8,  the  tempting  and 
murmuring  against  God,  in  the  following  verses.  .4s  they  desired — Flesh,  in 
contempt  of  manna. 

7.  Neither  be  ye  idolaters — And  so,  neither  murmur  ye — ver.  10.  The  other 
cautions  are  given  in  the  first  person  :  but  these  in  the  second.  And  witli  wliat 
exquisite  propriety  does  he  vary  the  person  ?  It  would  have  been  improper  to 
say.  Neither  let  us  be  idolaters;  for  he  was  himself  in  no  danger  of  idolatry  ;  nor 
probably  of  murmuring  against  Christ,  or  the  Divine  Providence.  To  play — 
That  is,  to  dance,  in  honour  of  their  idol. 

8.  And  fell  in  one  day  three  and  twenty  thousand — Beside  the  princes  who 
were  afterward  hanged,  and  those  whom  the  judges  slew;  so  that  there  died  in 
ftU  four  and  twenty  thousand, 

9.  Neither  let  us  tempt  Christ — By  our  unbelief.  St.  Paul  enumerates  five  bene. 
Jits,  ver.  1-4,  of  which  the  fourth  and  fifth  were  closely  connected  together  ; 
and  five  sins,  the  fourth  and  fifth  of  which  were  likewise  closely  connected.  In 
speaking  of  the  fifth  benefit,  he  expressly  mentions  Clirist ;  and  in  speaking  of 
the  fourth  sin,  he  shows  it  was  committed  against  Christ.  As  some  of  them 
tempted  him.  This  sin  of  the  people  was  peculiarly  against  Christ.  For  when 
they  had  so  long  drunk  of  that  rock,  yet  they  murmured  for  want  of  water. 

10.  The  destroyer — The  destroying  angel. 

11.  On  whom  the  ends  of  the  ages  are  come — The  expression  has  great  force 
All  things  meet  together,  and  come  to  a  crisis,  under  the  last,  the  Gospel  dispen 
sation  ;  both  benefits  and  dangers,  punishments  and  rewards.  It  remains,  thai 
Christ  came  as  an  avenger  and  judge.  And  even  these  ends  include  various 
periods,  succeeding  each  other. 

12.  The  common  translation  runs,  let  him  that  thinketh  he  standeth.  But  the 
word  translated  thinketh,  most  certainly  strengthens,  rather  than  weakens  the 
sense. 

13.  Common  to  man — Or,  as  the  Greek  word  imports,  proportioned  to  humac 
strength.  God  is  faithful — In  giving  the  help  which  he  hath  promised  :  and  hf 
will  with  the  temptation — Provide  for  your  deliverance. 

14.  Flee  from  idolatry — And  from  all  approaches  to  it. 

16.  The  cup  which  we  bless — By  setting  it  apart  to  a  sacred  use,  and  solei.  ;Jy 
nvoking  the  blessing  of  God  upon  it:  is  it  not  the  communion  of  the  blood  of 
Christ — The  means  of  our  partaking  of  those  invaluable  benefits,  which  are  the 
purchase  of  the  blood  of  Christ.  The  communion  of  the  body  of  Christ — Th« 
means  of  our  partaking  of  those  benefits,  which  were  purchased  by  the  body  oj 
Christ — Offered  for  us. 

•Num.  xi,  4.        t  Exod.  xxxii,  6.        J  Num.  xxv,  1,  9.        ^  Num.  xxi,  4,  &i. 
II  Num.  xiv,  1-36. 


CHAPTER  X.  429 

17  we  break,  is  it  not  the  communion  of  the  body  of  Christ  ?    }  or  we, 
being  many,  are  one  bread,  and  one  body ;  for  we  are  all  partakers 

18  of  the  one  bread.     Consider  Israel  after  the  flesh.     Are  not  they 
»9  who  eat  of  the  sacrifices,  partakers  of  the  altar  ?    What  say  1  then  '^ 

That  a  thing  sacrificed  to  idols  is  any  thing  ?  Or  that  an  idol  is  any 
20  thing?     But  that  what  the  heathens  sacrifice,  they  sacrifice  to  de- 
vils, and  not  to  God.     Now  1  would  not  that  ye  should  be  partakers 
81   with  devils.     Ye  cannot  drink  the  cup  of  the  Lord,  and  the  cup 
of  devils  ;  ye  cannot  be  partakers  of  the  table  of  the  Lord,  and  the 
2'2  table  of  devils.     Do   we  provoke  the   Lord  to  jealoi.sy  ?  are  we 

23  stronger  than  he  ?    All  things  are  lawful  for  me  ;  but  all  things  are 
not  expedient ;   all  things  are  lawful  for  me  ;  but  all  things  edify 

24  not      Let  no  one  seek  his  own,  but  every  one  another's  welfare 

25  Whatever  is   sold  in  the  shambles  eat,  asking  no  questions  for 

26  conscience'  sake.    '*  For  the  earth  is  the   Lord's,  and  the  fulness 

27  thereof.     And  if  any  of  the  unbelievers  invite  you,  and  ye  are  dis- 
pos-ed  to  go,  eat  whatever  is  set  before  you,  asking  no  questions  for 

28  conscience'  sake.     But  if  any  one  say  to  you.  This  hath  been  sa- 
crificed to  an  idol,  eat  not,  for  his  sake  that  showed  thee,  and  for 

29  conscience'  sake.     Conscience  I  say,  not  thy  own,  but  that  of  the 
other :    for  why  is   my  liberty  judged  by  anoiner's  conscience  ? 

30  For  if  I   by  grace  am  a  partaker,  why  am  I  blamed  for  that  for 

31  which  I  give  thanks  ?    Therefore  whether  ye  eat  or  drink,  or  what- 

17.  For  it  is  this  communion  which  makes  us  all  one.  We  being  many  are  yet 
as  it  were,  but  different  parts  of  one  and  the  same  broken  bread,  which  we  receiv 
to  unite  us  in  one  body. 

18.  Consider  Israel  after  the  fiesh — Christians  are  the  spiritual  Israel  of  God. 
Are  not  they  who  eat  of  the  sacrifices,  partakers  of  the  altar  ? — Is  not  this  an  act 
of  communion  with  that  God  to  whom  they  are  offered?  And  is  not  the  case  the 
same  with  those  who  eat  of  the  sacrifices  which  have  been  offered  to  idols  ? 

19.  What  say  I  then  ? — Do  I  in  saying  this  aHow,  that  an  idol  is  any  thing 
Divine?  I  aver,  on  the  contrary,  thai  wliiit  the  heathens  sacrifice  they  saciifico 
to  devils.  Such  in  reality  are  the  gods  of  the  heathens,  and  with  such  only  can 
you  hold  communion  in  those  sacrifices. 

21.  Ye  cannot  drink  the  cup  of  the  Lord,  and  the  cup  of  devils — "You  :.annot 
have  communion  with  both. 

22.  Do  we  provoke  the  Lord  to  jealousy  ? — By  thus  caressing  his  rivals  1  Are 
we  stronger  than  he  ? — Are  we  able  to  resist,  or  to  bear  his  wrath  ? 

23.  Supposing  tliis  were  lawful  in  itself,  yet  it  is  not  expedient ;  it  is  not  edi- 
fying  to  my  neighbour. 

24.  His  own  only,  but  another's  welfare  also. 

25.  The  apostle  now  applies  this  principle  to  the  point  in  question.  Asking 
w  questions — Whether  it  has  been  sacrificed  or  not  ? 

26.  For  God,  who  is  the  Creator,  Proprietor,  and  Disposer  of  the  earth,  and  all 
that  is  therein,  hath  given  the  produce  of  it  to  the  children  of  men,  to  be  used 
(vithoiit  scruple. 

28.  For  his  sake  that  showed  thee,  and  for  conscience'  sake — That  is  for  the 
Jake  of  liis  weak  conscience,  lest  it  should  be  wounded. 

39.  Conscience  I  say,  not  thy  own — I  speak  of  his  conscience,  not  thiTie.  Fot 
why  is  my  liberty  judged  by  another's  conscience  ? — Another's  conscience  is  not 
the  staiwlard  of  mine,  nor  is  another's  persuasion  the  measure  of  my  liberty. 

30.  //  /  by  grace  am  a  partaker — If  I  thankfully  use  the  common  blossings  of 
God. 

31.  Therefore — To  close  *he  present  point  with  a  general  rule,  applicable  not 
only  in  this,  but  in  all  cases,  wkitsoever  ye  do — In  all  things  whatsoever,  whe 

♦  Psalm  xxiv.  1 
28 


430  .        I.  CORINTHIANS. 

32  soever  ye  do,  do  all  to  the  glory  of  God.    Give  no  oflence  eithei 

33  to  the  Jews,  or  to  the  Gentiles,  or  to  the  C'hurch  of  God  :  Even  as 
I  please  all  men  in  all  things,  not  seeking  my  own  profit,  but  that 
of  many,  that  they  may  be  saved. 

XI.     Be  ye  followers  of  me,  as  I  also  am.  of  Christ. 

2  Now  I  praise  you,  brethren,  that  ye  remember  me  in  all  things, 

3  and  keep  the  orders,  as  I  delivered  them  to  you.  But  I  would 
have  you  know  that  the  head  of  every  man  is  Christ,  and  the 
head  of  the  woman  is  the  man,  and  the  head  of  Christ  is  God. 

4  Every  man  praying  or  prophesying  with  his  head  covered,  disho- 

5  noureth  his  head.  But  every  woman  praying  or  prophesying  with 
her  head  uncovered,  dishonoureth  her  head  ;  for  it  is  the  same  as 

6  if  she  were  shaved.  Therefore  if  a  woman  is  not  covered,  let  her 
also  be  shaved  :   but  if  it  be  shameful  for  a  woman  to  have  her 

7  hair  shaved  off,  or  cut  short,  let  her  be  covered.  A  man  indeed 
ought  not  to  have  his  head  covered,  being  the  image  and  glory  of 

8  God  ;  but  the  woman  is  the  glory  of  the  man.     For  the  man  is 

9  not  of  the  woman,  but  the  woman  of  the  man.  Neither  was  the 
man  created  for  the  sake  of  the  woman,  but  the  woman  for  the 

10  sake  of  the  man.     For  this  cause  also  the  woman  ought  to  have  a 

ther  of  a  religious  or  civil  nature,  in  all  the  common  as  well  as  sacred  actions  of 
life,  keep  the  glory  of  God  in  view,  and  steadily  pursue  in  all  this  one  end  of 
your  being,  the  planting  or  advancing  the  vital  knowledge  and  love  of  God,  first 
in  your  own  soul,  then  in  all  mankind. 

32.  Give  no  offence — If,  and  as  far  as,  it  is  possible. 

33.  Even  as  I,  as  much  as  lieth  in  me,  please  all  men. 
XI.  2.  I  praise  you — The  greater  part  of  you. 

3.  1  would  have  you  know — He  does  not  seem  to  have  given  them  any  order 
before  concerning  this.  The  head  of  every  man,  particularly  every  believer, 
is  Christ,  and  the  head  of  Christ  is  God.  Christ,  as  he  is  Mediator,  acts  in  all 
things  subordinately  to  his  Father.  But  we  can  no  more  infer,  that  they  are 
not  of  the  same  Divine  nature,  because  God  is  said  to  be  the  head  of  Christ,  than 
that  man  and  woman  are  not  of  the  same  human  nature,  because  the  man  is  said 
to  be  the  head  of  tlie  woman. 

4.  Every  man  praying  or  prophesying — Speaking  by  the  immediate  power  of 
God,  with  his  head — And  face  covered,  either  with  a  veil  or  with  long  hair,  dis- 
honoureth his  head — St.  Paul  seems  to  mean,  As  in  those  eastern  nations,  veiling 
the  head  is  a  badge  of  subjection,  so  a  man  vi'ho  prays  or  prophesies  with  a  veil 
on  his  head,  reflects  a  dishonour  on  Christ,  who.se  representative  he  is. 

5.  But  every  woman,  who  under  an  immediate  impulse  of  the  Spirit,  (for  then 
only  was  a  woman  suff"ered  to  speak  in  the  Church, .  prays  or  prophesies  without 
a  veil  on  her  f  ice :  as  it  were  disclaims  subjection,  and  reflects  dishonour  on 
man,  her  head.  For  it  is  the  same,  in  effect,  as  if  she  cut  her  hair  short,  and 
wore  it  in  the  distinguishing  form  of  the  men.  In  those  ages,  men  wore  their 
hair  exceeding  short,  as  appears  from  the  ancient  statues  and  pictures. 

G.  Therefore  if  a  ivoman  is  not  covered — If  she  will  throw  off  the  badge  of  sub- 
jection, let  her  appear  with  her  hair  cut  like  a  man's  :  but  if  it  be  t!;ameful  fci  a 
woman  to  appear  thus  in  public,  especially  in  a  religious  assembly.  Jet  her  foi  the 
same  reason  keep  on  her  veil. 

7.  A  man  indeed  ought  not  to  veil  his  head,  because  he  is  the  image  of  God,  in 
the  aominion  lie  bears  over  the  creation,  representing  the  supreme  dominion  of 
God,  which  is  his  glory  But  the  woman  is  only  matter  of  glory  to  the  man, 
who  has  a  becoming  dominion  over  her.  Therefore  she  ought  not  to  appear,  but 
with  her  head  veiled,  as  a  tacit  acknowledgment  of  it. 

S.    The  man  is  not — In  the  first  production  of  nature. 

10.  For  this  cause  also  a  woman  ought  to  be  veiled  in  the  public  assemblies,  be- 
cause  of  the  angels  who  attend  there,  and  before  whr^n  they  should  'le  careful 
not  to  do  any  thing  indecent  or  irregular. 


CHAPTER  XI.  431 

1 1  veil  upon  her  head,  because  of  the  angels  :    Nevertheless,  neither  is 
the  man  without  the  woman,  nor  the  woman  without  the  man,  in 

12  the  Lord.     And  as  the  woman  was  of  the  man,  so  also  the  man  is 
3  by  the  woman  ;  but  all  things  are  of  God.     Judge  of  yourselves : 

14  is  it  decent  for  a  woman  to  pray  to  God  uncovered  ?     Doth  not 
nature  itself  teach  you,  that   for  a  man  to  have   long  hair,  is  a 

15  disgrace  to  him  ?      Whereas  for  a  woman  to  have  long  hair,  is  a 
It   glory  to  her;  for  her  hair  was  given  her  instead  of  a  veil.     But  if 

any  one  be  resolved  to  be  contentious,  we  have  no  such  custom, 
neither  the  Churches  of  God. 
I  7       But  in  this  which  I  declare,   I  praise  you  not,   that  ye  come 

18  together  not  for  the  better,  but  for  the  worse.     For  first,  when  ye 
come  together  in  the  Church,  I  hear  there  are  schisms  among  you, 

19  (and  I  partly  believe  it.     For  there  must  be  heresies  also  among 

11.  Nevertheless,  in  the  Lord  Jesus,  there  is  neither  male  nor  female — Neither 
18  excluded  ;  neither  is  preferred  before  the  other  in  his  kingdom. 

12.  And  as  the  woman  was  at  first  talien  out  of  the  man,  so  also  the  man  is 
now  in  the  ordinary  course  of  nature  by  the  woman.  But  all  things  are  of  God, 
the  man,  the  woman,  and  tiieir  dependence  on  each  other. 

13.  Judge  of  yourselves — For  what  need  of  more  argument  in  so  plain  a  case  ? 
Is  it  decent  for  a  woman  to  pray  to  God,  the  Most  High,  with  that  bold  and 
undaunted  air,  which  she  must  have,  when,  contrary  to  universal  custom,  she 
appears  in  public  with  her  head  uncovered  ? 

14.  For  a  man  to  have  long  hair,  carefully  adjusted,  is  such  a  mark  of  efFemi- 
Dacy  as  is  a  disgrace  to  him. 

15.  Given  her — Originally,  before  the  arts  of  dress  were  in  being. 

16.  We  have  no  such  custom  here,  nor  any  of  the  other  Churches  of  God — The 
several  Churches  that  were  in  the  apostle's  time  had  different  customs,  in  things 
that  were  not  essential  ;  and  that  under  one  and  the  same  apostle,  as  circum- 
■tances,  in  different  places,  made  it  convenient.  And  in  all  things  merely 
indifferent,  the  custom  of  each  place  was  of  sufficient  weiglit  to  determine 
prudent  and  peaceable  men.  Yet  even  this  cannot  overrule  a  scrupulous  con. 
science,  which  really  doubts  wliether  the  tiling  be  indifferent  or  not.  But  those 
who  are  referred  to  here  by  the  apostle,  were  contentious,  not  conscientious 
persons. 

18.  In  the  Church — In  the  public  assembly.  /  hear  there  are  schisms  among 
you,  and  I  partly  believe  it — T'hat  is,  I  believe  it  of  some  of  you.  It  is  plain,  that 
by  schisms  is  not  meant  any  separation  from  the  Church,  but  uncharitable  divi- 
sions in  it.  For  the  Corinthians  continued  to  be  one  Church,  and  notwithstand. 
ing  all  their  strife  and  contention,  there  was  no  separation  of  any  one  party 
from  the  rest,  with  regard  to  external  communion.  And  it  is  in  the  same  sense 
that  the  word  is  used,  chap,  i,  10,  and  chap,  xfi,  25,  which  are  the  only  places  in 
the  New  Testament  beside  this,  where  Church  schisms  are  mentioned.  Tliere- 
fore  the  indulging  any  temper  contrary  to  this  tender  care  of  each  other,  is  the 
true  Scriptural  schism.  This  is  therefore  a  quite  different  thing  from  that 
orderly  separation  from  corrupt  Churches,  which  later  ages  have  stigmatized  as 
schism  ;  and  have  made  a  pretence  for  the  vilest  cruelties,  oppressions,  and  mur- 
ders,  that  have  troubled  the  Christian  world.  Both  heresies  and  schisms  are  here 
mentioned  in  very  near  the  same  sense  ;  unless  by  schisms  be  meant  rather  those 
inward  animosities  which  occasion  heresies  ;  that  is,  outward  divisions  or  parties 
3D  that  while  one  said,  I  am  of  Paul,  another  I  am  of  Apollos,  this  impliec? 
'>oth  schism  and  heresy.  So  wonderfully  have  later  ages  distorted  the  words 
tieresy  and  schism  from  their  Scriptural  meaning.  Heresy  is  not,  in  all  the 
Bible,  taken  for  "  an  error  in  fundamentals,"  or  in  any  thing  else ;  nor  schism, 
for  any  separation  from  the  outward  communion  of  others.  Therefore  both 
heresy  and  schism,  in  the  modern  sense  of  the  words,  are  sins  that  tlie  Scripture 
knows  nothing  of;  but  were  invented  merely  to  deprive  mankind  of  the  benefit 
of  private  judgment,  and  liberty  of  conscience. 

19.  There  must  be  heresies — Divisions,  among  you — In  the  ordinary  course  o* 


432  1.  CORINTHIANS 

20  you,  that  the  approved  among  you  may  he  manifest.)  Theretor*- 
when  ye  come  together  into  one  place,  it  is  not  eating  the  Lord's 

21  Supper.     For  in  eating  every  one  taketh  before  another  his  own 

22  supper,  and  one  is  hungry,  another  drinks  largely.  What !  have 
ye  not  houses  to  eat  and  drink  in  ?  or  do  ye  despise  the  Church  of 
God,  and  shame  them  that  have  not  ?     What  shall  I  say  to  you ' 

23  shall  I  praise  you  in  this  ?  I  praise  you  not.  For  I  received  from 
the  Lord  what  I  also  delivered  to  you,  that  the  Lord  Jesus,  thf 

24  night  in  which  he  was  betrayed,  took  bread,  And  when  he  had  gireu 
thanks  he  brake  it,  and  said.  This  is  my  body,  which  is  broken  for 

25  you  ;  do  this  in  remembrance  of  me.  In  like  manner  also  he  took 
the  cup  after  he  had  supped,  saying.  This  cup  is  the  new  covenant 
in  my  blood :    do  this  as  often  as  ye  drink  it,  in  remembrance 

26  of  me.     For  as  often  as  ye  eat  this  bread,  and  drink  this  cup,  ye 

27  show  forth  the  Lord's  death  till  he  come.  So  that  whosoever 
eateth  the  bread  and  drinketh  the  cup  of  the  Lord  unworthily,  shall 

28  be  guilty  of  the  body  and  blood  of  the  Lord.  But  let  a  man  exa- 
mine himself,  and  so  let  him  eat  of  the  bread  and  drink  of  the  cup. 

29  For  he  that  eateth  and  drmketh  unworthily,  eateth  and  drinketh 

30  judgment   to    himself,  not   distinguishing  the    Lord's  body.     For 

things  ;  and  God  permits  them,  that  it  may  appear  who  among  you  are,  and  who 
are  not,  upright  of  heart. 

20.  Therefore — That  is,  in  consequence  of  those  schisms,  it  is  not  eating  the 
Lord's  Supper — That  solemn  memorial  of  his  death,  but  quite  another  thing. 

21.  For  in  eating  what  we  call  the  Lord's  Supper,  instead  of  all  partaking  of 
one  bread,  each  person  brings  his  own  supper,  and  eats  it,  without  staying  for 
the  rest.  And  hereby  the  poor,  who  cannot  provide  for  themselves,  have  nothing, 
while  the  rich  eat  and  drink  to  the  full.  Just  as  the  heathens  used  to  do  at  the 
feasts  of  their  sacrifices. 

22.  Have  ye  not  houses  to  eat  and  drink  your  common  meals  in  ? — Or  do  ye 
despise  the  Church  of  God? — Of  which  the  poor  are  both  the  larger  and  the  bet- 
ter  part.    Do  ye  act  thus,  in  designed  contempt  of  them  ? 

23.  I  received — By  an  immediate  revelation. 

24.  This  is  my  body  which  is  broken  for  you — That  is,  this  broken  bread  is  the 
sign  of  my  body,  which  is  even  now  to  be  pierced  and  wounded  for  your  iniqui. 
ties.  Take  then  and  eat  of  this  bread,  in  an  humble,  thankful,  obediential 
remembrance  of  my  dying  love  ;  of  the  extremity  of  my  sufferings  on  youi 
behalf,  of  the  blessings  I  have  thereby  procured  for  you,  and  of  the  obligation? 
to  love  and  duty,  which  I  have  by  all  this  laid  upon  you. 

25.  After  supper — Therefore  ye  ought  not  to  confound  this  with  a  common 
meal.  Do  this  in  remembrance  of  me — The  ancient  sacrifices  were  in  remem. 
brance  of  sin.  This  sacrifice  once  offered  is  still  represented  in  remembrance  I 
the  remission  of  sins. 

26.  Ye  shoio  forth  the  Lord^s  death — Ye  proclaim,  as  it  were,  and  openly  avovi 
it,  to  God  and  to  all  the  world,  till  he  come — In  glory. 

27.  Whosoever  shall  eat  this  bread  unworthily — That  is,  in  an  unworthy,  irre- 
verent manner,  without  regarding  either  him  that  appointed  it,  or  the  doeign 
of  its  appointment,  shall  be  guilty  of  profaning  that  which  represents  the  body 
md  blood  of  the  Lord. 

23.  But  let  a  man  examine  himself — Whether  he  know  the  nature  and  th« 
debio-n  of  the  institution,  and  whether  it  be  his  own  desire  and  purpose  the 
roughly  to  comply  therewith. 

29.  For  he  that  eateth  and  drinketh  so  unworthily  as  those  Corinthians  did, 
eateth  and  drinketh  judgment  to  himself — Temporal  judgments  of  various  kinds. 
(vsr.  3(1,)  not  distinguishing  the  sacred  tokens  of  the  Lord's  body — From  bit 
common  food. 

30.  Fo'  this  cause — Which  they  had  not  observed,  many  sleep — In  death. 


CHAPTER  XII.  433 

this  cause  many  are  sick  and  weak  amnng  you,  and  man};  sleep. 
'1    For  if  we  would  judge  ourselves,  we  should  not  be  judged      But 

32  when  we  are  judged,  we  are  chastened  by  the  Lord,  that  we  may 

33  not  be  condemned  with  the  world.    Wherefore,  my  brethren,  when 

34  ye  come  together  to  eat,  wait  one  for  another.  And  if  any  one 
be  hungry,  let  him  eat  at  home,  that  ye  come  not  together  to  con- 
demnation.    And  the  rest  I  will  set  in  order  when  I  come. 

X.'l         Now  concerning  spiritual  gifts,  brethren,  I  would  not  have  you 

*   ignorant.     Ye  know  that  when  ye  were  heathens,  ye  were  carried 

£   away  after  dumb  idols,  as  ye  were  led.     Therefore  I  give  you  to 

know,  that  as  no  one  speaking  by  the  Spirit  of  God,  calleth  Jesus 

accursed ;  so  no  one  can  say,  Jesus  is  the  Lord,  but  by  the  Holy 

4  Ghost.     Now  there   are  diversities  of  gifts,  but  the   safne   Spirit. 

5  And  there  are  diversities  of  ministrations,  but  the  same  Lord :  And 

6  there  are  diversities  of  operations,  but  it  is  the   same   God  who 
worketh  all  in  all. 

7  But  the   manifestation  of  the  Spirit   is  given  to  each,  to  profit 

8  withal.     For  to  one  is  given  by  the  Spirit,  the  word  of  wisdom  , 

3L  If  we  would  judge  ourselves — As  to  our  knowledge,  and  the  design  with 
which  we  approach  the  Lord's  table,  we  should  not  be  thus  judged — That  is, 
punished  by  God. 

32.  When  we  are  thus  judged,  it  is  with  this  merciful  design,  that  we  may  nol 
be  finally  condemned  with  the  world. 

33.  The  rest — The  other  circumstances  relating  to  the  Lord's  Supper. 

XII.  1.  Now  concerning  spiritual  gifts — The  abundance  of  these  in  the  Churches 
of  Greece  strongly  refuted  the  idle  learning  of  the  Greek  philosophers.  But  the 
Corinthians  did  not  use  them  wisely,  which  occasioned  St.  Paul'?  writing  con- 
cerning them.  He  describes,  1.  The  unity  of  tiie  body,  ver.  1-27.  2.  The  variety 
of  morobors  and  offices,  ver. 27-30.  3.  The  way  of  exercising  gifts  rightly,  namely, 
by  love,  ver.  31,  chap,  xiii,  throughout :  and  adds,  4.  A  comparison  of  several 
gifts  with  each  other,  in  tlie  14th  chapter. 

2.  Ye  were  heathens — Therefore  whatever  gifts  ye  have  received,  it  is  from  thfl 
free  grace  of  God,  carried  away — By  a  blind  credulity,  after  dumb  idols — The 
blind  to  the  dumb :  idols  of  wood  and  stone,  unable  to  speak  themselves,  and 
much  more  to  open  your  mouths,  as  God  has  done  ;  as  ye  were  led — By  the  p  ib- 
tlety  of  your  priests. 

3.  Therefore — Since  the  heathen  idols  cannot  speak  themselves,  much  less  g^vt 
•piritual  gifts  to  others,  these  must  necessarily  be  among  Christians  only  :  as  i 
me  speaking  by  the  Spirit  of  God,  calleth  Jesus  accursed — That  is,  as  none  who 
does  this  (whicii  all  the  Jews  and  heathens  didi  speaketh  by  the  Spirit  of  God,  is 
actuated  by  that  Spirit,  so  as  to  speak  with  tongues,  heal  diseases,  or  cast  out 
devils ;  so  no  one  can  say,  Jesus  is  the  Lord— None  can  receive  him  as  such,  (for 
m  the  Scripture  language  to  say,  or  to  believe,  implies  an  experimental  assu- 
rance,) but  by  the  Holy  Ghost.  The  sum  is,  none  have  the  Holy  Spirit  but 
Christians :  all  Christians  have  this  Spirit. 

4.  There  are  diversities  of  gifts,  but  the  same  Spirit — Divers  streams,  but  all 
(rem  one  fountain.  This  verse  speaks  of  the  Holy  Ghost,  the  next  of  Christ  the 
*th  of  God  tlie  Father.  The  apostle  treats  of  the  Spirit,  ver.  7,  &c;  of  C.  TJM, 
rer.  12,  Slc  ;  of  God,  ver.  28,  &c. 

5.  Administration  —Offices.     But  the  same  Lord  appoints  them  all. 

6.  Operations — Effiscts  produced.  This  word  is  of  a  larger  extent  than  either 
of  the  former.  But  it  is  the  same  God  who  worketh  all  these  effects  in  all  the 
persons  concerned. 

7.  The  manifestation — The  gift  whereby  the  Spirit  manifests  itself;  is  given 
0  each  for  the  profit  of  the  whole  body. 

8.  The  word  of  wisdom — A  power  of  understanding  and  explaining  the  mani- 
fold wisdom  of  God  in  the  grand  scheme  of  Gospel  salvation.      The  word  of  know- 


434  I.  CORINTHIANS 

9  to  another  by  the  same  Spirit,  the  word  of  knowledge  ;  To  an 
other  faith  by  the  same  Spirit ;  to  another  the  gift  of  healing  by  the 

10  same  Spirit ;  To  another  the  working  of  miracles  ;  to  another  pro 
phecy  ;  to  another  the  discerning  of  spirits  ;  to  another  divers  kinds 

11  of  tongues  ;  to  another  the  interpretation  of  tongues.  But  one  and 
the  same  Spirit  worketh  all  these,  dividing  to  every  one  se'  Tally 
as  he  willeth. 

12  For  as  the  body  is  one,  and  yet  hath  many  members,  hut  \\i  iht 
members  of  the  body,  many   as   they  are,  are   one  body,   so   n 

13  Christ.  For  we  were  all  baptized  by  one  Spirit  into  one  body, 
whether  we  are  Jews  or  Gentiles,  whether  slaves  or  freemen  ;  and 

14  we  have  all  drank  of  one  Spirit.     For  the  body  is  not  one  member, 

15  but  many.     If  the  foot  should  say.  Because  I  am  not  the  hand,  1 

16  am  not  of  the  body,  is  it  therefore  not  of  the  body  ?  And  if  the  ear 
should  say.  Because  I  am  not  the  eye,  I  am  not  of  the  body,  is  it 

17  therefore  not  of  the  body?  If  the  whole  body  were  an  eye,  where 
were  the  hearing  ?  If  the  whole  were  hearing,  where  were  the  smell- 

18  ing?     But  now  hath  God  set  the  members,  every  one  in  the  body 

19  as  it  hath  pleased  him.     And  if  all  were  one  member,  where  were 

20  the  body  ?     Whereas   now  there  are  indeed  many  members,   yet 

21  but  one  body.     And  the  eye  cannot  say  to   the   hand,  I  have  no 

ledge — Perhaps  an  extraordinary  ability  to  understand  and  explain  the  Old  Tes 
tament  types  and  prophecies. 

9.  Faith  may  here  mean  an  extraordinary  trust  in  God  under  the  most  diffi. 
cult  or  dangerous  circumstances.  The  gif*  ''/  healing  need  not  be  wholly  con- 
fined  to  the  healing  diseases  with  a  word  or  a  touch.  It  may  exert  itself  also, 
Ihough  in  a  lower  degree,  where  natural  remedies  are  applied.  And  it  may 
often  be  this,  not  superior  siiill,  which  makes  some  physicians  more  successful 
than  others.  And  thus  it  may  be  with  regard  to  other  gifts  likewise.  As  after 
the  golden  shields  were  lost,  the  king  of  Judali  put  brazen  in  their  place,  so  after 
the  pure  gifts  were  lost,  the  power  of  God  exerts  itself  in  a  more  covert  manner 
under  human  studies  and  helps  :  and  that  the  more  plentifiil,  accordingly  as  there 
is  the  more  room  given  for  it. 

10.  The  working  of  other  miracles — prophecy — Foretelling  things  to  come  , 
the  discerning — Whether  men  be  of  an  upright  spirit  or  no.  Whether  they  have 
natural  or  supernatural  gifts  for  offices  in  the  Clmrch.  And  whether  they  who 
profess  to  speak  by  inspiration,  speak  from  a  Divine,  a  natural,  or  a  diabolical  spirit. 

11.  As  he  willeth — The  Greek  word  does  not  so  much  imply  arbitrary  pleasure, 
a?  *  determination  foandea  on  wise  counsel. 

l:s.   So  is  Chrifi — That  is,  the  body  of  Christ,  the  Church. 

13.  For  by  that  one  Sp  rit  which  we  received  in  baptism,  we  are  all  united  in 
one  body,  whether  Jews  tr  Gentiles — Who  are  at  the  greatest  distance  from  each 
other  by  nature  ;  whether  slaves  or  freemen — Who  are  at  the  greatest  distance  by 
law  and  custom  :  we  have  all  drank  of  one  Spirit — In  that  cup  received  '  —  faith, 
we  all  imbibed  one  Spirit,  who  first  inspired  and  still  preserveb  the  lift  od  in 

our  souls. 

15.  The  foot  IS  elegantly  introduced  as  speaking  of  the  hand,  the  ear  of  the 
aye,  each  of  a  part  that  has  some  lesemblance  to  it.  So  among. men,  each  is 
ipt  to  compare  himself  with  those  whose  gifts  someway  resemble  his  own, 
/ather  chan  with  those  who  are  at  a  distance,  either  above  or  beneath  him.  Is  it 
therefore  not  of  the  body  ? — Is  the  inference  good  ?  Perhaps  the  foot  may  repre. 
sent  private  Christians ;  the  hand,  officers  in  the  Church  ;  the  eje,  teachers ;  tho 
ear,  hearers. 

16.  The  ear — A  less  noble  part :  the  eye — The  most  noble. 

18.  As  it  hath  pleased  him — With  the  most  exquisite  wisdom  and  goodness. 
20    But  one  body — And  it  is  a  necessary  consequence  of  this  unity,  that  th< 
■everal  members  need  one  another. 


CHAPTER  XIII.  435 

need  of  thee  ;  or  again,  the  head  to  the  feet,  I  have  no  need  of  you 
23  Yea,  the  members  of  the  body,  which  appear  to  be  weaker,   are 

23  much  more  necessary.  And  those  which  we  think  to  be  the  less 
honourable  parts  of  the  body,  these  we  surround  with  more 
abundant  honour,  and  our  uncomely  parts  have  more  abundant  come- 

24  liness.  For  our  comely  parts  have  no  need  ;  but  God  hath  tem- 
pered the  body  together,  giving  more  abundant  honour  to  that  which 

^5  lacked  :  That  there   might   be  no  schism  in  the  body,  but  that  the 

26  msmbers  might  have  the  same  care  for  each  other;  And  whether 
one  member  suffer,  all  the  members  might  suffer  with  it ,  or  one 

27  member  be  honoured,  all  the  members  might  rejoice  with  it.  Now 
ye  are  the  body  of  Christ,  and  members  in  particular. 

28  And  God  hath  set  in  the  Church,  first,  apostles,  secontUy,  pro- 
phets, thirdly,  teachers  ;  afterward  miracles,  then  gifts  of  healing, 

29  helps,  governments,  different  kinds  of  tongues.  Are  all  apostles  ? 
Are  all  prophets  ?  Are  all  teachers  ?  Have  all  miraculous  powers  ? 

30  Have  all  the  gifts  of  healing  ?  do  all  speak  with  tongues  ?     Do  all 

31  mterpret  ?  Yet  covet  earnestly  the  best  gifts.  But  I  show  unto 
you  a  more  excellent  way. 

XIII.       Though  I  speak  with  the  tongues  of  men  and  of  angels,  and 

have  not  love,  I  am  become  as  sounding  brass,  or  a  tinkling  cym- 

2  bal.     And  though  I  have  the  gift  of  prophecy,  and  understand  all 

mysteries  and  all  knowledge,  and  though  I  have  all  faith,  so  as 

21.  Nor  the  head — The  higliest  part  of  all,  to  the  foot — The  very  lowest. 

22.  The  members  which  appear  to  be  weaker — Being  of  a  more  delicate  and 
tender  structure.  Perhaps  the  brains  and  bowels  ;  or  the  veins,  arteries,  anf 
otlier  minute  channels  in  the  body. 

23.  We  surround  with  more  abundant  honour — By  so  carefully  covering  them ; 
more  abundant  comeliness — By  the  help  of  dress. 

24.  Giving  more  abundant  honour  to  that  which  lacked — As  being  cared  for  and 
served  by  the  noblest  parts. 

27.  Now  ye — Corinthians,  are  the  body  and  members  of  Christ;  part  of  them, 
I  mean,  not  the  whole  body. 

28.  First,  apostles — Who  plant  the  Gospel  in  the  heathen  nations ;  Secondly, 
prophets — Who  either  foretell  things  to  come,  or  speak  by  extraordinary  inspira- 
lion,  for  the  edification  of  the  Church  :  Thirdly,  teachers,  who  precede  even  those 
that  work  miracles.  Under  propliets  and  teachers  are  comprised  evangelists  and 
pastors,  Eph.  iv,  11 ;  helps,  governments — It  does  not  appear  that  these  mean  dis. 
tinct  offices.  Rather  any  persons  might  bo  called  helps,  from  a  peculiar  dexterity 
in  helping  the  distressed  ;  and  governments,  from  a  peculiar  talent  for  governing 
or  presiding  in  assemblies. 

31.  Yet  covet  earnestly  the  best  gifts — And  tliey  are  worth  your  pursuit,  though 
but  few  of  you  can  attain  them.  But  there  is  a  far  more  excellent  gift  than  all 
these  :  and  one  wliich  all  may,  yea,  must  attain,  or  perish. 

XIII.  The  necessity  of  love  is  shown,  ver.  ]-3.  Tlie  nature  and  properties, 
ver.  4-7.     The  duration  of  it,  ver.  8-13. 

1.  Though  I  speak  with  all  the  tongues  which  are  upon  earth,  and  with  the 
j'oquence  of  an  angel,  and  have  not  love — The  love  of  God,  and  of  all  mankind 
fi.r  his  sake,  I  am  no  better  before  God  than  the  sounding  instruments  of  brass, 
ased  in  the  worship  of  some  of  the  heathen  gods.  Or  a  tinkling  cymbal — This  was 
made  of  two  pieces  of  hollow  brass,  which  being  struck  together,  made  a  tink- 
ling, hut  with  very  little  variety  of  sound. 

2.  And  though  I  have  the  gift  of  prophecy — Of  foretelling  future  events,  and 
understanding  all  the  mysteries  both  of  God's  word  and  providence,  and  all 
knowledge  of  things  Divine  and  human,  that  ever  any  mortal  attained  to  :  and 

hough  I  have  lie  highest  degree  of  miracle-working  faith,  and  have  not  tliis  love 
am  nothing. 


436  I.  CORINTHIANS 

3  to  remove  mountains,  and  have  not  love,  1  ani  nothing.  And 
though  I  give  all  my  goods  to  feed  the  poor,  and  deliver  up  my 
body   to   be  burned,  and  have   not  love,  it   profiteth  me  nothing. 

4  Love  suffereth  long  and  is  kind  ;  love  envieth  not ;  love  acteth  not 

5  rashly,  is  not  puffed  up  :  Doth  not  behave  indecently,  seeket\  not 

6  her  own,  is  not  provoked,  thinketh  no  evil ;  Rejoiceth  not  in  ini 

7  quity,  but  rejoiceth  in  the  truth :   Covereth  all  things,  believe'h  al' 
6  things,  hopeth  all  things,  endureth  all  things.     Love  never  fail 

eth :    but  whether  there  be  prophecies,  they  shall  fail ;    whethei 
there  be  tongues,  they  shall   cease  ;  whether  thprp.  he  knowledge, 

3  And  though  /deliberately,  piece  by  piece,  give  all  my  goods  to  feed  the 
poor,  yea,  though  I  deliver  up  my  body  to  be  burned,  rather  than  I  would  ra 
nounce  my  religion,  and  have  not  the  love  hereafter  described,  it  profiteth  mt 
nothing.  Without  this,  whatever  I  speak,  whatever  I  believe,  whatever  I  know, 
whatever  1  do,  whatever  I  suffer,  is  nothing. 

4.  The  love  of  God,  and  of  our  neighbour  for  God's  sake,  is  patient  toward  all 
men.  It  suffers  all  the  weakness,  ignorance,  errors,  and  infirmities  of  the  chil. 
dren  of  God:  all  the  malice  and  wickedness  of  the  children  of  the  world;  and 
all  this,  not  only  for  a  time,  but  to  the  end.  And  in  every  step  toward  overcoin. 
mg  evil  witli  good,  it  is  kind,  soft,  mild,  benign.  It  inspires  the  sufferer  at  once 
with  the  most  amiable  sweetness,  and  the  most  fervent  and  tender  affection.  Love 
acteth  not  rashly — Does  not  hastily  condemn  any  one:  never  passes  a  severe  sen- 
tence,  on  a  slight  or  sudden  view  of  things.  Nor  does  it  ever  act  or  behave  in 
a  violent,  headstrong,  or  precipitate  manner.  Is  not  puffed  up — Yea,  humbles 
the  soul  to  tlie  dust. 

3.  It  doth  not  behave  indecently — Is  not  rude,  or  willingly  offensive  to  any.  It 
renders  to  all  their  due,  suitable  to  time,  person,  and  all  other  circumstances. 
Seeketh  not  her  own — Ease,  pleasure,  honour,  or  temporal  advantage.  Nay,  some, 
times  the  lover  of  mankind  seeketh  not  in  some  sensp-  even  his  own  spiritual  ad- 
vantage :  does  not  think  of  himself,  so  long  as  a  zeal  for  the  glory  of  God  and 
the  souls  of  men  swallows  him  up.  But  though  he  is  all  on  fire  for  these  ends, 
yet  he  is  rot  provoked  to  sharpness  or  unkindness  toward  any  one.  Outward 
provocations  indeed  will  frequently  occur.  But  he  triumphs  over  all.  Love 
thinketh  no  evil — Indeed  it  cannot  but  see  and  hear  evil  things,  and  know  thai 
they  are  so.  But  it  does  not  willingly  think  evil  of  any ;  neither  infer  evil 
where  it  does  not  appear.  It  tears  up,  root  and  branch,  all  imagining  of  what 
we  have  not  proof.  It  casts  out  all  jealousies,  all  evil  surmises,  all  readiness  to 
believe  evil. 

6.  Rejoiceth  not  in  iniquity — Yea,  weeps  at  either  the  sin  or  felly  of  even  an 
enemy,  takes  no  pleasure  in  hearing  or  in  repeating  it,  but  desires  it  may  be  for 
gotten  for  ever.  But  rejoiceth  in  the  truth — Bringing  forth  its  proper  fruit,  holi- 
ness of  heart  and  life.  Good  in  general  is  its  glory  and  joy,  wherever  diffused 
in  all  the  world. 

7.  Love  covereth  all  things — Whatever  evil  the  lover  of  mankind  sees,  hears, 
or  knows  of  any  one,  he  mentions  it  to  none  ;  it  never  goes  out  of  his  lips,  unless 
where  absolute  duty  constrains  to  speak.  Believeth  all  things — Puts  the  most 
favourable  construction  on  every  thing  ;  and  is  ever  ready  to  believe  whatever 
may  tend  to  the  advantage  of  any  one's  character.  And  when  it  can  no  longer 
believe  well,  it  hopes  whatever  may  excuse  or  extenuate  the  fault  which  canno\ 
be  denied.  Where  it  cannot  even  excuse,  it  hopes  God  will  at  length  give  r». 
pentance  unto  life.  Meantime  it  endureth  all  things — Whatever  the  .ajustice, 
Uie  malioH  the  cruelty  of  men  can  inflict.  He  can  not  only  do,  but  likewise  suf- 
fer  all  things  through  Ciirist  who  strengthcneth  him. 

8.  Lnve  never  faileth — It  accompanies  to,  and  adorns  us  in  eternity  :  it  preparer 
us  for,  and  constitutes  heaven  ;  but  whether  there  he  jirophecies,  they  shall  fail— 
When  all  things  are  fulfilled,  and  God  is  all  in  all:  whether  there  be  tongues,  ihet 
shall  cease — One  language  shall  prevail  among  all  the  inhabitants  of  heaven, 
and  the  low  and  imperfect  languages  of  earth  be  forgotten.  The  knowledge  like- 
tvise  vhicb  we  .low  so  eagerly  pursue,  shall  then  vanish  away.  As  stj-rlight  ia 
ost  iu  »hrt  of  the  mid-day  sun,  so  our  present  knowledge  in  the  light  of  eternitv. 


CHAPTER  XIV.  4?' 

9  It  shall  vanish  away.     For  we  know  in  part,  and  we  prophesy  in 

10  part.     And  when  that  which  is  perfect  is  come,  then  ihut  which  ia 

11  in  part  shall  vanish  away.    When  I  was  a  child  I  talked  as  a  child; 
I  understood  as  a  child,  I  reasoned  as  a  child  ;  but  when  I  became 

12  a  man,  I  put  away  childish  things.     And  now  we  see  by  means  of 
a  glass  obscurely  ;  but  then  face  to  face  :    now  I  know  in  part,  bui 

13  then  I  shall  know,  even  as  also  I  am  known.    And  now  abide  these 
three,  faith,  hope,  love  ;  but  the  greatest  of  these  is  love. 

XI  V.     I  jllow  after  love  :    and  desire  spiritual  gifts ;  but  especially 

2  that  ye  may  prophesy.  For  he  that  speaketh  in  an  unknown 
tongue,  speaketh  not  to  men,  but  to  God  ;  for  no  one  understand- 

3  eth  him,  though  by  the  Spirit  he  speaketh  mysteries  :  W  hereas 
he  that  prophesielh,  speaketh  to  men  to  edification,  and  exhorta- 

4  tion,  and  comfort.     He  that  speaketh  in  an  unknoivn  tongue,  edi- 

5  fieth  himself;  but  he  that  prophesieth,  edifieth  the  Church.  I 
would  that  ye  all  spake  with  tongues,  but  rather  that  ye  prophe- 
sied ;  for  he  that  prophesieth  is  greater  than  he  that  speaketh  with 
tongues,  unless  he  interpret,  that  the  Church  may  receive  edifica- 

6  tion.  Now,  brethren,  if  I  come  to  you  speaking  with  tongues, 
what  shall  I  profit  you,  unless  I  speak  to  you,  either  by  revelation 

9.  For  we  know  in  part,  and  we  prophesy  in  part — The  wisest  of  men  have 
here  but  short,  narrow,  imperfect  conceptions,  even  of  the  things  round  about 
them,  and  much  more  of  the  deep  things  of  God.  And  even  the  prophecies 
which  men  deliver  from  God  are  far  from  taking  in  the  whole  of  future  events, 
or  of  that  wisdom  and  knowledge  of  God  which  is  treasured  up  in  the  Scripture 
revelation. 

10.  Bui  when  that  which  is  perfect  is  come — At  death  and  in  the  last  day,  thai 
which  is  in  part  shall  vanish  away — Both  that  poor,  low,  imperfect,  glimmering 
light,  which  is  all  the  knowledge  we  now  can  attain  to  :  and  these  slow  and 
unsatisfactory  methods  of  attaining,  as  well  as  of  imparting  it  to  others. 

11.  In  our  present  state  we  are  mere  infants  in  point  of  knowledge,  compared 
to  what  we  sliall  be  hereafter.  /  put  away  childish  things — Of  my  own  accord, 
willingly,  without  trouble. 

12.  Now  we  see  even  the  things  that  surround  us,  but  by  means  of  a  glass  or 
mirror,  which  reflects  only  their  imperfect  forms,  in  a  dim,  fii".t,  obscure  man- 
ner ;  so  that  our  thoughts  about  them  are  puzzling  and  intricate,  and  every  thing 
IS  a  kind  of  riddle  to  us.  But  then  we  shall  see,  not  a  faint  reflection,  but  the 
objects  themselves /flce  to  face — Distinctly.  Now  I  know  but  in  part — Even  when 
God  himself  reveals  things  to  me,  great  part  of  them  is  still  kept  under  the  veil. 
But  then  shall  I  know,  even  as  also  J  am  known — In  a  clear,  full,  comprehensive 
manner;  in  some  measure  like  God,  who  penetrates  the  centre  of  every  object, 
and  sees  at  one  gl.ince  through  my  soul  and  all  things. 

13.  Faith,  hope,  love,  are  the  sum  of  perfection  on  earth  ;  love  alone  is  the 
sum  of  perfection  in  heaven. 

XIV.  1.  Follow  after  love — With  zeal,  vigour,  courage,  patience:  else  you  can 
neither  attain  nor  keep  it.  And  in  their  place,  as  subservient  to  this,  desire  spi. 
ritual  gifts;  but  especially  that  ye  may  prophesy — The  word  here  does  not  mean 
Foretelling  things  to  come  ;  but  rather  opening  and  applying  the  Scri]>ture. 

2.  He  that  speaketh  in  an  unknown  tongue,  speaks,  in  effect,  not  to  men,  hut  to 
Sod  —Who  alone  understands  him. 

4.  Edifieth  himself  or  \y,  on  the  most  favourable  supposition;  the  Church — 
The  whole  CDngregation. 

5.  Greater — That  is,  more  useful.  By  this  alone  are  we  to  estimate  all  our 
gifts  and  talents. 

6.  Revelation — of  some  Gospel  mystery.  Knowledge — Explaining  the  ancient 
types  and  prophecies.  Prophecy — Foretelling  some  future  event.  Doctrine — To 
•■egulate  your  tempers  and  lives.  Perhaps  this  mav  be  the  sense  of  these  obscure 
vords. 


438  I.  CORINTHIANS. 

7  or  by  knowledge,  or  by  prophecy,  or  by  doctrine  ?  So  inanimate 
things  which  give  a  sound,  whether  pipe  or  harp,  unless  they  give 
a  distinction  in  the  sounds,  how  shall  it  be  known  what  is  piped  oi 

8  harped  ?     And  if  the  trumpet  give  an  uncertain  sound,  who  will 

9  prepare  himself  for  the  battle  ?  So  likewise  unless  ye  uttei  ly  the 
tongue  words  easy  to  be  understood,  how  shall  it  be  known  wh<i  is 

10  spoken  ?  For  ye  will  speak  to  the  air.  Let  there  be  ever  so  miny 
kinds  of  languages  in  the  world,  and  none  of  them  without  signi- 

J  ■  fication  ;  Yet  if  I  know  not  the  meaning  of  the  language,  I  shall  be 
a  barbarian  to  him  that  speaketh,  and  he  that  speakctb  i  bi.rba- 

12  nan  to  me.     So  ye  also,  seeing  ye  desire  spiritual  gifts,  seek  to 

1 3  abound  m  them,  to  the  edifying  ot  the  Church.  Therefore  let  him 
that  speaketh  in  an  unknown  tongue,  pray  that  he  may  interpret. 

H   For  if  I  pray  in  an  unknown  tongue,  my  spirit  prayeth,  but  my 

15  understanding  is  unfruitful.  What  then  is  my  duty?  I  will  pray 
with  the  Spii'it ;  but  I  will  pray  with  the  understanding  also  :  I  will 
sing  with  the  Spirit ;  but  I  will  sing  with  the  understanding  also. 

16  Otherwise  if  thou  givest  thanks  with  the  Spirit,  how  shall  he  that 
filleth  the  place  of  a  private  person,  say  Amen  to  thy  thanksgiving, 

17  seeing  he  understandeth  not  what  thou  sayest  ?     For  thou  verily 

18  givest  thanks  well;  yet  the  other  is  not  edified.     I  thank  God 

19  that  I  speak  with  tongues  more  than  you  all.  Yet  in  the  congre- 
gation I  had  ratiier  speak  five  words  with  my  understanding,  thai 
I  may  teach  others  also,  than  ten  thousand  words  in  an  unknown 

20  tongue.     Brethren,  be  not  children  in  understanding ;  m  wicked- 

21  ness  be  ye  as  infants,  but  in  understanding  be  ye  grown  men.     It 

7.  How  shall  it  be  known  what  is  piped  or  harped? — What  music  can  be  made, 
or  what  end  answered  ? 

8.  Who  will  prepare  himself  for  the  battle  ? — Unless  he  understand  what  the 
♦.rumpet  sounds  ?     Suppose  a  retreat  or  a  march  ? 

9.  Unless  ye  utter  by  the  tongue — Which  is  miraculously  given  you,  wordt 
easy  to  be  understood — By  your  hearers,  ye  will  speak  to  the  air — (a  proverbial 
expression)  will  utterly  lose  your  labour. 

11.  /  shall  be  a  barbarian  to  him — Shall  seem  to  talk  unintelligible  gibberish. 

13.  That  he  may  be  able  to  interpret — Which  was  a  distinct  gift. 

14.  If  I  pray  in  an  unknown  tongue — The  apostle  (as  he  did  at  the  6th  verse) 
transfers  it  to  himself;  fny  spirit  prayeth — by  the  power  of  the  Spirit  I  under 
stand  the  words  myself,  but  my  understanding  is  unfruitful — The  knowledge  1 
have  is  no  benefit  to  others. 

15.  /  will  pray  with  the  Spirit,  but  I  will  pray  with  the  understanding  also — I 
will  use  my  understanding,  as  well  as  the  power  of  the  Spirit.  I  will  not  act  so 
absurdly,  as  to  utter  in  a  congregation  what  can  edify  none  but  myself. 

16.  Otherwise,  how  shall  he  that  filleth  the  place  of  a  private  person — That  is, 
any  private  he;irer,  say  Amen — Assenting  and  confirming  your  words,  as  it  Tra» 
even  then  usual  for  the  whole  congregation  to  do. 

19.  With  my  understanding — In  a  rational  manner;  so  as  not  only  fo  Miider 
stand  myself,  but  to  be  understood  by  others. 

20  Be  not  children  in  understanding — This  is  an  admirable  stroke  of  true  oia. 
tory  I  To  bring  down  the  height  of  their  spirits,  by  representing  that  wherein 
they  prided  themselves  most,  as  mere  folly  and  childishness.  In  wickedness  he 
ye  infants — Have  all  the  innocence  of  that  tender  age,  but  in  underi  \anding  be 
ye  grown  men — Knowing  religion  was  not  designed  to  destroy  any  of  our  natural 
facilities,  but  to  exalt  and  improve  them,  our  reason  in  particular. 

21.  It  is  written  in  the  law — The  word  here  (as  frequently)  means  the  Old 
Testament.  In  foreign  tongues  will  I  speak  to  this  people — And  so  he  did.  He 
spake  terribly  to  them  by  the  Babylonians,  when  tliey  had  set  at  nought  wha.  he 


CHAPTER  XIV.  43S 

IS  written  in  the  law,  *  In  foreign  tongues  and  with  foreign  lips 
will  I  speak  to  this  people ;  and  neither  so  will  they  hear  me,  saith 

22  the  Lord  So  that  tongues  are  for  a  sign,  not  to  believers,  but  to 
unbelievers ;    whereas  prophecy  is  not  for   unbelievers,    but   foi 

2'i  believers.  Yet  if  the  whole  Church  be  met  together,  and  all  speak 
with   vnknown   tongues,  and  there  come   in   ignorant  persons,  or 

?4  unbelievers,  will  they  not  say  that  ye  are  mad  ?  Whereas  if  all 
prophesy,  and  there  come  in  an  unbeliever,  or  an  ignorant  person, 

lb  he  is  convicted  by  all,  he  is  judged  by  all :  The  secrets  of  his 
heart  are  made  manifest,  and  so  falling  down  on  his  face,  he  will 
worship  God,  and  declare  that  God  is  among  you  of  a  truth. 

i6  What  a  thing  is  it,  brethren,  that  when  ye  come  together,  every 
on*  of  you  hath  a  psalm,  hath  a  doctrine,  hath  a  revelation,  hath  a 
tongue,  hath  an  interpretation  ?     Let  all  things  be  done  to  edifica- 

Zl  tion.     If  any  one  speak  in  an   unknown  tongue,  le*  it  be  by  two  or 

28  three  at  most,  and  that  i>y  course,  let  one  interpret.  But  if  there 
be  no  interpreter,  let  him  be  silent  in  the  Church,  and  let  him  speak 

29  to  himself  and  to  God.     Let  two  or  three  of  the  prophets  speak, 

30  and  le^  the  rest  judge.     But  if  any  thing  be  revealed  to  another  that 

31  sittetl'  by,  let  the  first  be  silent.     For  ye  may  all  prophesy  one  by 


Had  spok'  Q  to  them  by  the  prophets,  who  used  their  own  language.  These  words 
receive/',  a  farther  accomplishment  on  the  day  of  pentecost. 

22.  7  ongues  are  intended  for  a  sign  to  unbelievers — To  engage  their  attention, 
/nd  cf  (ivince  them  the  message  is  of  God.  Whereas  prophecy  is  not  so  much 
rof  •".n'jelievers,  as  for  the  confirmation  of  them  that  already  believe. 

i3.  Yet  sometimes  prophecy  is  of  more  use  even  to  unbelievers  than  speaking 
with  tongues.  For  instance:  if  the  whole  Church  he  met  together — On  some 
oxtraordinary  occasion.  It  is  probable,  in  so  large  a  city,  they  ordinarily  met  in 
several  places:  and  there  come  in  ignorant  persons — Men  of  learning  might  have 
understood  the  tongues  in  which  they  spoke.  It  is  observable  St.  Paul  says  here 
ignorant  persons  or  unbelievers  ;  but  in  the  next  verse,  an  unbeliever  or  an  igno. 
rant  person.  Several  bad  men  met  together  hinder  each  other  by  evil  discourse. 
Single  persons  are  more  easily  gained. 

24.  He  is  convicted  by  all — Who  speak  in  their  turns,  and  speak  to  the  heart 
of  the  hearers  :  he  is  judged  by  all — Every  one  says  something  to  which  his  con- 
science bears  witness. 

25.  The  secrets  of  his  heart  are  made  manifest — Laid  open,  clearly  described , 
in  a  manner  which  to  him  is  most  astonishing  and  utterly  unaccountable.  How 
many  instances  of  it  are  seen  at  this  day  ?     So  does  God  still  point  his  word. 

26.  What  a  thing  is  it,  brethren — This  was  another  disorder  among  them 
Every  one  hath  a  psalm — That  is,  at  the  same  time  one  begins  to  sing  a  psalm , 
another  to  deliver  a  doctrine  ;  another  to  speak  in  an  unknown  tongue  ;  another 
to  declare  what  has  been  revealed  in  him  ;  another  to  interpret  what  tlie  former 
is  speaking  :  every  one  probably  gathering  a  little  company  about  him,  just  as 
they  did  in  the  schools  of  the  philosophers.  Let  all  be  done  to  edification — Sc  as 
to  profit  the  hearers. 

27.  By  two  or  three  at  most — Let  not  above  two  or  three  speak  at  one  meet, 
ing  ;  and  that  by  course — That  is,  one  after  another ;  and  let  one  interpret — 
Either  himself,  ver.  13,  or  (if  he  have  not  the  gift)  some  other,  into  the  vulgar 
tongue.  It  seems  the  gift  of  tongues  was  an  instantaneous  knov»  'edge  of  a 
tongue  till  then  unknown,  which  he  that  received  it  could  afterward  speak  when 
he  thought  fit,  without  any  new  miracle. 

28.  Let  him  speak  that  tongue,  if  he  find  it  profitable  to  himself  in  his  private 
devotions. 

29.  Let  two  or  three  of  the  prophets  (not  more  at  one  meeting)  speak,  one  after 
another,  expounding  the  Scripture. 

*  Isaiah  xxvni,  11. 


440  I.  CORINTHIANS. 

32  one,  that  all  may  learn,  and  all  may  be  comforted.     For  the  spirits 

33  of  the  prophets  are   subject  to  the  prophets.     For  God  is  not  the 
author  of  confusion,  but  of  peace,  as  in  all  the  Churches  of  he 

M  saints.     Let  your  women  be  silent  in  the  Churches ;  for  it  is  no 
permitted  them  to  speak,  but  to  be  in  subjection,  as  *  the  law  aisc 

35  saith.     And  if  they  desire  to  learn  any  thing,  let  them  ask  their 
own  husbands  at  home  ;  for  it  is  indecent  for  a  w'oman  to  speak 

3€   in  the  assembly.     Did  the  word  of  God  come  out  from  you  ?  or  did 

3*    it  come  out  to  you  alone  ?     If  any  one  think  himself  to  oe  a  pro- 
phet, or  spiritual,  let  him  take  knowledge  that  the  things  which  I 

38  write  to  you  are  the  commandments  of  the  Lord.     But  if  any  one 

39  is  ignorant,  let  him  be  ignorant.     Therefore,  brethren,  covet  to  pro- 

40  phesy ;  yet  forbid  not  to  speak  with  tongues.     Let  all   things  be 
done  decently  and  in  order. 

XV.       Moreover,   brethren,   I   declare   to   you   the    Gospel   which   I 

2  preached  to  you,  which  also  ye  received,  and  wherein  ye  stand.    By 
which  also  ye  are  saved,  if  ye  hold  fast  in  what  manner  I  preached 

3  to  you,  unless  ye  have  believed  in  vain.      For  I  delivered  to  you 
first,  that  which   I   also  received,  that  Christ  died   for  our  sins, 

4  t  according  to  the  Scriptures  :  And  that  he  was  buried,  and  that  he 

5  was   raised  the  third  day,  \  according  to  the  Scriptures  :   And  that 

6  he  was  seen  by  Cephas,  then   by  the  twelve.     Afterward  1  e  was 

31.  All — Who  have  that  gift,  that  all  maj  learn,  both  by  speaking  and  by 
hearing. 

32.  For  the  spirits  of  the  prophets  are  subject  to  the  prophets — But  what  enthu- 
siast  considers  this  ?  The  impulses  of  the  Holy  Spirit,  even  in  men  really  in. 
gpired,  so  suit  themselves  to  their  rational  faculties,  as  not  to  divest  them  of  the 
government  of  themselves,  like  the  heathen  priests  under  their  diabolical  pos. 
sessions.  Evil  spirits  threw  their  prophets  into  such  ungovernable  ecstacies,  as 
forced  them  to  speak  and  act  like  madmen.  But  the  Spirit  of  God  left  his  pro. 
phets  the  clear  use  of  their  judgment,  when  and  how  long  it  was  fit  for  them  to 
speak,  and  never  hurried  them  into  any  improprieties,  either  as  to  the  matter, 
manner,  or  time  of  their  speaking. 

34.  Let  your  women  be  silent  in  the  Churches — Unless  they  are  under  an  extra, 
ordinary  impulse  of  the  Spirit.  For  in  other  cases  it  is  not  permitted  them  to 
speak — By  way  of  teaching  in  public  assemblies  ;  but  to  be  in  subjection — To  the 
man,  whose  proper  office  it  is  to  lead  and  to  instruct  the  congregation. 

35.  And  even  if  they  desire  to  learn  any  thing,  still  they  are  not  to  speak  in 
public,  but  to  ask  their  own  husbands  at  home.  That  is  the  place,  and  those  the 
persons  to  inquire  of. 

36.  Are  ye  of  Corinth,  either  the  first  or  the  only  Christians  7  If  not,  conform 
herein  to  the  custom  of  all  the  Churches. 

37.  Or  spiritual — Endowed  with  an  extraordinary  gift  of  the  Spirit :  let  him 
prove  it,  by  acknowledging  thut  I  now  write  by  the  Spirit. 

38.  Let  him  be  ignorant — Be  it  at  his  own  peril. 

39.  Therefore — To  sum  up  the  whole. 

40.  Decently — By  every  individual  :  in  order — By  the  whole  Church. 

XV.  2.  Ye  are  saved,  if  ye  holdfast — Your  salvation  is  begun,  and  wii!  bo  per 
fected,  if  ye  continue  in  the  faith  :  unless  ye  have  believed  in  vain — Unless  indeed 
your  faith  was  only  a  delusion.  . 

3.  /  received — From  Christ  himself.     It  was  not  a  fiction  of  my  own. 

4.  Accordiiig  to  the  Scriptures — He  proves  it  first  from  Scripture,  then  from 
the  testimony  of  a  cloud  of  witnesses. 

5.  By  the  twelve — This  was  their  standing  appellation  :  but  their  full  numbei 
was  not  then  present. 

♦  Gen.  iii,  16         t  Isa.  liii,  8,  9.        t  Psa.  xvi.  10 


CHAPTER  XV.  44i 

seen  by  above  five  hundred  brethren  at  once,  of  whom  the  grttalei 

7  part  re:nain  until  now,  but  some  are  fallen  asleep.     After  this  he 

8  was  seen  by  James,  then  by  all  the  apostles.     Last  of  all  ho  was 

9  seen  by  me  also,  as  an  untimely  birth.  For  I  am  the  least  of  the 
apostles,  who  am  not  worthy  to  be  called  an  apostle,  because  I 

fi  persecuted  the  Church  of  God.  But  by  the  grace  of  God  I  am 
what  I  am ;  and  his  grace  toward  me  was  not  in  vain,  but  I  labour- 
ed more  abundantly  than  they  all :  yet  not  I,  but  the  grace  of  God 

1   that  was  with  me.      Whether  therefore  I  or  they,  so  we  preach 

!2  and  so  ye  believed.     But  if  Christ  is  preached,  that  he  rose  from 

the  dead,  how  say  some  among  you  that  tliere  is  no  resurrection  of 

13  the  dead  ?     For  if  there  be  no  resurrection  of  the  dead,  neither  is 

14  Christ  raised.     And  if  Christ  be  not  raised,  tlien  is  our  preaching 

15  vain,  and  your  faith  is  also  vain.     Yea,  and  we  are  found  false  wit- 
nesses of  God,  because  we  have  testified  from  God,  that  he  raised 

16  up  Christ,  whom  he  did  not  raise,  if  the  dead  rise  not.     For  if  the 

17  dead  rise  not,  neither  is  Christ  raised  :   And  if  Christ  be'not  raised, 

18  your  faith  is  vain ;  ye  are  still  in  your  sins.     Then  also  they  who 

19  sleep  in  Christ  are  perished.     If  in  this  life  only  we  have  hope  in 

20  Christ,  we  aie  more  miserable  thar    all   men.     But  now  is  Christ 

21  risen  from  the  dead,  the  first  fruits  of  them  that  slept.     For  since 
by  man  came  death,  by  man  came  also  the  resurrection  of  the  dead. 

6.  Above  Jive  hundred — Probably  in  Galilee  :  a  glorious  and  incontestable  proof 
The  greater  part  remain  alive. 

7.  Then  by  all  the  apostles — Tlio  twelve  were  mentioned,  ver.  5.  This  title 
lere  therefore  seems  to  include  the  seventy;  if  not  all  those  likewise  whom  God 

afterward  sent  to  plant  the  Gospel  in  heathen  nations. 

8.  An  untimely  birth — It  was  iaipossible  to  abase  liimself  more  than  he  does  by 
this  single  appellation.  As  an  abortion  is  not  worthy  the  name  of  a  man,  so  he 
affirms  liimself  to  be  not  worthy  the  name  of  an  apostle. 

9.  /  persecuted  the  Church — True  believers  are  humbled  all  their  lives,  eveo  for 
the  sins  they  committed  before  they  believed. 

10.  /  laboured  more  than  they  all — That  is,  more  than  any  of  them,  from  a  deep 
Bonso  of  a  peculiar  love  God  had  shown  me.  Yet,  to  speak  more  properly,  it  is  not 
I,  but  the  grace  of  God  that  is  with  me.  Tins  it  is  which  at  first  qualified  nie  for 
the  work,  and  still  excites  me  to  zeal  and  diligence  in  it. 

11     Whether  I  or  they,  so  we  preach — All  of  us  speak  the  same  thing. 

12.  How  say  some — Who  probably  liad  been  heathen  philosophers. 

13.  If  there  be  no  resurrection — If  it  be  a  thing  flatly  impossible. 

14.  Then  is  our  preaching — From  a  commission  supposed  to  be  given  after  the 
esurrection,  vain — Without  any  real  foundation. 

15.  If  the  dead  rise  not — If  the  very  notion  of  a  resurrection  be,  as  they  say, 
absurd  and  impossible. 

17.  Ye  are  still  in  your  sins — That  is,  under  the  guilt  of  them.  So  that  there 
noeded  something  more  than  reformation,  (which  was  plainly  wrought,)  in  order 
tc  their  being  delivered  from  the  guilt  of  sin  :  even  that  atonement,  the  iufficiencj 
»1  which  God  attested  by  raising  our  great  Surety  from  the  grave. 

18.  They  who  sleep  in  Christ — Who  have  died  for  him,  or  believing  in  him,  are 
xierished — Have  lost  their  life  and  being  together. 

l*}.  If  in  this  life  only  we  have  hope — If  we  look  for  nothing  beyond  the  grave 
But  if  ive  have  a  Divine  evidence  of  things  not  seen,  if  we  have  a  hope  full  of 
immortality,  if  we  now  taste  of  the  powers  of  the  world  to  come,  and  see  the  crown 
that  fadelh  not  away  :  then,  notwithstanding  all  our  present  trials,  we  are  more 
<iap;:y  than  all  men. 

20.  But  now — St.  Paul  declares  that  Christians  have  hope,  not  in  tliis  life  .■>nly. 
His  proof  of  the  resurrection  lies  in  a  narrow  compass,  ver.  12-19.  Almost  all 
the  rest  of  the  chapter  is  taken  up  in  illustrating,  vindicating,  and  applyin^r    , 


442  I.  CORINTHIANS 

22  For  as  through  Adam  all  die,  even  so  through  Christ  shall  all  be 

23  made  alive.      But  every  one  in  his  own  order :   Christ,  the  first 

24  fruits,  afterward  they  who  are  Christ's  at  his  coming.  Then 
Cometh  the  end,  when  he  shall  liave  delivered  up  the  kingdom  to 
God,  even  the  Father,  when  he  shall  have  abolished  all  rule  and 

25  all  authority  and  power.     For  he  must  reign  *  till  he  hath  put  al 

26  enemies  under  his  feet.    The  last  enemy  that  is  destroyed  is  death 

27  I  For  he  hath  put  all  things  under  his  feet.  But  when  he  saith, 
Al.  things  are  put  under  hhn,  it  is  manifest,  that  he  who  did  put 

28  all  things  under  him,  is  excepted.  But  when  all  things  shall  be 
put  under  him,  then  shall  the  Son  himself  also  be  subject  to  him 

The  prool  is  short,  but  solid  and  convincing,  that  which  arose  from  Christ's 
resurrection.  Now  this  not  only  proved  a  resurrection  possible,  but  as  it  proved 
him  to  be  a  Divine  teacher,  proved  the  certainty  of  a  general  resurrection,  which 
he  so  expressly  taught.  The  first  fruits  of  them  that  slept — The  earnest  pledge 
and  assurance  of  their  resurrection  who  slept  in  him;  even  of  all  the  righteous. 
It  is  of  the  resurrection  of  these,  and  these  only,  that  the  apostle  speaks  through 
out  the  chapter. 

22.  As  through  Adam  all,  even  the  righteous,  die,  so  through  Christ  all  these 
shall  be  made  alive — He  does  not  say,  shall  revive,  (as  naturally  as  they  die,)  but 
shall  be  made  alive,  by  a  power  not  their  own. 

23.  Afterward — The  whole  harvest.  At  the  same  time  the  wicked  shall  rise 
also :  but  they  are  not  here  taken  into  the  account. 

24.  Then — After  the  resurrection  and  the  general  judgment,  cometh  the  end 
of  the  world;  the  grand  period  of  all  th9se  wonderful  scones  that  have  appeared 
for  so  many  succeeding  generations;  when  he  shall  have  delivered  up  the  king, 
dom  to  the  Father,  and  he  (the  Father)  shall  have  abolished  all  adverse  rule, 
authority,  and  power.  Not  that  tlie  Father  will  then  begin  to  reign  without  the 
Son,  nor  will  the  Son  then  cease  to  reign.  For  the  Divine  reign  both  of  the 
Father  and  Son  is  from  everlasting  to  everlasting.  But  this  is  spoken  of  the 
Son's  mediatorial  kingdom,  which  will  then  be  delivered  up,  and  of  the  imme- 
diate kingdom  or  reign  of  the  Father,  which  will  then  commence.  Till  then  the 
Son  transacts  the  business  which  the  Father  hath  given  him,  for  those  who  are 
his,  and  by  them,  as  well  as  by  the  angels,  with  the  Father,  and  against  their 
enemies.  So  far  as  the  Father  gave  the  kingdom  to  the  Son,  the  Son  shall  deli- 
ver  it  up  to  the  Father,  John  xiii,  3.  Nor  does  the  Fatiier  cease  to  reign  when 
he  gives  it  to  the  Son ;  neither  the  Son  when  he  delivers  it  to  the  Father  :  but 
the  glory  which  he  had  before  the  world  began,  John  xvii,  5 ;  Heb.  i,  8,  will  remain 
even  after  this  is  delivered  up.  Nor  will  he  cease  to  be  a  King  even  in  his  human 
nature,  Luke  i,  33.  If  the  citizens  of  the  New  Jerusalem  shall  reign  for  ever, 
Rev.  xxii,  5,  how  much  more  shall  he  ? 

25.  He  must  reign — Because  so  it  is  written,  till  he — The  Father,  hath  put  all 
his  enemies  under  liis  feet. 

26.  The  last  enemy  that  is  destroyed  is  death — Namely,  after  Satan,  Heb 
ii,  14,  and  sin,  ver.  56,  are  destroyed.  In  the  same  rdor  they  prevailed.  Satan 
Drought  in  sin,  and  sin  brought  f(Trth  death.  And  Christ,  when  he  of  old 
engaged  with  these  enemies,  first  conquered  Satan;  then  sin,  in  his  defth 
and  lastly  death  in  his  resurrection.  In  the  same  order  he  delivers  all  the 
faithful  from  them,  yea,  and  destroys  these  enemies  themselves.  Death  he  so 
destroys  that  it  shall  be  no  more ;  sin  and  Satan,  so  that  Vaej  fha'  '  ->  more 
hurt  his  people. 

27.  Under  him — Under  the  Son. 

28.  The  Son  also  shall  be  subject— ShaW  deliver  up  the  nc'iatorial  king- 
dom,  Ihat  the  three-one  God  maybe  all  in  all.  All  things,  i^cv  asequently  all 
persons,)  without  any  interruption,  without  the  intervention  of  any  creature, 
without  the  opposition  of  any  enemy,  shall  be  subordinate  to  God.  All  shall 
say,  "  My  God,  and  my  all."  This  is  the  end.  Even  an  inspired  apostle  can 
see  nothing  beyond  this. 

*  i  sulm  CI,  1.         f  Psahn  vm,  7 


CHAPTER  XV.  44i 

29  that  put  all  things  under  him,  that  God  may  be  all  in  all.  Els«3 
what  shall  they  do  who  are  baptized  for  the  dead  1     If  the  dead 

30  rise  not  at  all,  why  are  they  then  baptized  for  them  ?     Why  are 

31  we  also  in  danger  every  hour?     I  protest  by  your  rejoicing,  bre- 

32  thren,  which  I  have  in  Christ  Jesus  our  Lord,  I  die  daily.  If  after 
the  manner  of  men  I  have  fought  with  wild  beasts  at  Ephesus, 
what  advantageth  it  me  if  the  dead  rise  not  ?     Let  us  eat  and  drir.k  ; 

33  for  to-morrow  we  die.     Be  not  deceived.     Evil  communicatioiu 

34  corrupt  good  manners.  Awake  to  rigliteousness,  and  sin  not ;  for 
some  have  not  the  knowledge  of  God.  I  speak  this  to  your 
shame. 

3d       But  some  one  will  say,  How  are  the  dead  raised  ?     And  with 

36  what  kind  of  body  do  they  come  1     Thou  fool,  that  which  thou 

37  sowes)  is  not  quickened  except  it  die :  And  that  which  thou  sow- 
est,  thcu  sowest  not  the  body  that  shall  be,  but  bare  grain    per- 

38  haps  of  wheat,  or  of  any  other  corn :  But  God  giveth  it  a  body  as 


29.  Who  were  baptized  for  the  dead — Perhaps  baptized  in  hope  of  blessings  to 
oe  received  after  they  are  numbered  with  the  dead ;  or  baptized  in  the  room  of  the 
dead — Of  them  that  are  just  fallen  in  the  cause  of  Christ;  like  soldiers  who  advance 
in  the  room  of  their  companions  tliat  fell  just  before  their  face. 

30.  Why  are  we — The  apostles,  also  in  danger  every  hour  7 — It  is  plain  we  can 
expect  no  amends  in  this  life. 

31.  I  protest  by  your  rejoicing  which  I  have — Which  love  makes  my  own,  I  dit 
daily — I  am  daily  in  the  very  jaws  of  death  :  beside  that  I  live,  as  it  were,  in  a 
daily  martyrdom. 

32.  If  io  speak  after  the  manner  oj  men,  that  is,  to  use  a  proverbial  phrase,  ex. 
pressivo  of  the  most  imminent  danger,  /  have  fought  with  wild  beasts  at  Ephesus 
— With  the  savage  fury  of  a  lawless  multitude.  Acts  xix,  29,  &.c.  This  seems 
to  have  been  just  before.  Let  us  eat,  &c. — We  might  on  that  supposition  as  well 
Bay  with  the  Epicureans,  Let  us  make  the  best  of  this  short  life,  seeing  we  have 
no  other  portion. 

33.  Be  not  deceived — By  such  pernicious  counsels  as  this.  Evil  communications 
corrupt  good  manners — He  opposes  to  the  Epicurean  saying  a  well-known  verse 
of  the  poet  Menander.  Evil  communications — Discourse  contrary  to  faith,  hope, 
or  love,  naturally  tends  to  destroy  all  holiness. 

34.  Awake — An  exclamation  full  of  apostolical  majesty.  Shake  off  your 
lethargy  !  To  righteousness — Which  flows  from  the  true  knowledge  of  God,  and 
implies  that  your  whole  soul  be  broad  awake ;  and  sin  not — That  is,  and  ye  will 
not  sin.  Sin  supposes  drowsiness  of  soul.  There  is  need  to  press  this;  for  some 
among  you  have  not  the  knowledge  of  God — With  all  their  boasted  knowledge  they 
are  totaUy  ignorant  of  what  it  most  concerns  them  to  know.  /  speak  this  to 
your  shame — For  nothing  is  more  shameful  than  sleepy  ignorance  of  God,  and 
of  the  word  and  works  of  God ;  in  these  especially,  considering  the  advantages 
lliey  had  enjoyed. 

35.  But  some  one  possibly  will  say,  How  are  the  dead  raised  up,  after  their 
whole  frame  is  dissolved  ?  and  with  what  kind  of  bodies  do  they  come  again,  after 
Ihase  are  mouldered  into  dust? 

36.  To  the  inquiry  concerning  the  manner  of  rising,  and  the  quality  of  the 
)o  lies  that  rise,  the  apostle  answers  first  by  a  similitude,  ver.  36-42,  and  then 
plainly  and  directly,  ver.  42,  43.  That  which  thou  sowest,  is  not  quickened  into 
a  new  life  and  verdure,  except  it  die — Undergo  a  dissolution  of  its  parts,  a  change 
analogou?  \o  death.  Thus  St.  Paul  inverts  the  objection  ;  as  if  he  had  said.  Death 
is  so  far  from  hindering  life,  that  it  necessarily  goes  before  it. 

37.  Thou  soweM  not  the  body  that  shall  be — Produced  from  the  seed  committed 
to  t!ie  ground,  but  bare  naked  grain,  widely  different  from  that  which  will  after 
ward  rise  out  of  the  earth. 

38  But  God — Not  thou,  O  man,  not  the  grain  itself,  giveth  it  a  body  as  \\ 
Hath  pleased  him,  from  the  time  he  distinguished  the  various  species  of  beings 


444  1.  CORINTHIANS. 

39  it  hath  pleased  him,  and  to  each  of  the  seeds  us  own  body.  Al 
flesh  is  not  the  same  flesh  ;  but  there  is  one  kind  of  flesh  of  men 

40  another  of  beasts,  another  of  birds,  another  of  fishes.  There  a  i 
also  heavenly  bodies,  and  there  are  earthly  bodies  :  but  the  glory 

41  of  the  heavenly  is  one,  and  that  of  the  earthly  another.  There  ii 
one  glory  of  the  sun,  and  another  glory  of  the  moon,  and  anoths'- 
glory  of  the   stars  :    and   one  star   difl'ereth   from   another  star  io 

45   glory.     So  also  is  the  resurrection  of  the  dead  :   it  is  sown  in  coi 

43  ruption  ;  it  is  raised  in  incorruption.    It  is  sown  in  dishonour ;  it  >& 

44  raised  in  glory :  it  is  sown  in  weakness ;  it  is  raised  in  power.  It 
is  sown  an  animal  body ;  it  is  raised  a  spiritual  body.     There  is 

45  an  animal  body,  and  there  is  a  spiritual  body.  And  so  it  is  wnt- 
ten,  *  The  first  Adam  was  made  a  living  soul ;  the  last  Adam  is  a 

46  quickening  Spirit.     Yet  the  spiritual  body  was  not  first,  but  the 

47  animal  ;    afterward   the   spiritual.      The   first   man   was  from   the 

48  earth,  earthy ;  the  second  man  is  the  Lord  from  heaven.     As  wa^ 

and  to  each  of  the  seeds,  not  only  of  the  fruits,  but  animals  also,  (to  which 
the  apostle  rises  in  the  following  verse,)  its  own  body — Not  only  peculiar  to 
that  species,  but  proper  to  that  individual,  and  arising  out  of  the  substance  of 
that  very  grain. 

39.  All  flesh — As  if  he  had  said,  Even  earthy  bodies  differ  from  earthy,  and 
heavenly  bodies  from  heavenly.  What  wonder  then  if  heavenly  bodies  differ 
from  eartliy  ?  Or  the  bodies  which  rise  from  those  that  lay  in  the  grave  7 

40.  There  are  also  heavenly  bodies — As  the  sun,  moon,  and  stars;  and  there 
are  earthy — As  vegetables  and  animals.  But  the  brightest  lustre  which  the  latter 
can  have,  is  widely  different  from  that  of  the  former. 

41.  Yea,  and  the  heavenly  bodies  themselves  differ  from  each  other. 

42.  So  also  is  the  resurrection  of  the  dead — So  great  is  the  difference  between 
the  body  which  fell  and  that  which  rises.  It  is  sown,  (a  beautiful  word,)  com- 
mitted as  seed  to  the  ground,  in  corruption — Just  ready  to  putrefy,  and  by  various 
degrees  of  corruption  and  decay,  to  return  to  the  dust  from  whence  it  came.  It 
is  raised  in  incorruption — Utterly  incapable  of  dissolution  or  decay. 

43.  It  is  sown  in  dishonour — Shocking  to  those  who  loved  it  best:  human 
nature  in  disgrace !  It  is  raised  in  glory — Clothed  with  robes  of  light,  fit  for 
those  whom  the  King  of  heaven  delights  to  lionour.  It  is  sown  in  weakness — 
Deprived  even  of  that  feeble  strength  wliich  it  once  enjoyed :  it  is  raised  in 
power — Endued  with  vigour,  strength,  and  activity,  such  as  we  cannot  now 
conceive. 

44.  It  is  sown  in  this  world  a  merely  animal  body — Maintained  by  food,  eleep, 
and  air,  like  the  bodies  of  brutes :  but  it  is  raised  of  a  more  refined  cont6tt.;re, 
needing  none  of  these  animal  refreshments,  and  endued  with  qualities  of  a  spi- 
ritual nature,  like  the  angels  of  God. 

45.  The  first  Adam  was  made  a  living  soul — God  gave  him  such  life  as  other 
animals  enjoy  :  but  the  last  Adam,  Christ,  is  a  quickening  Spirit — As  he  iiain 
lif.)  in  himself,  so  he  quickeneth  whom  he  will ;  giving  a  more  re'ined  life  to  'heir 
very  bodies  at  the  resurrection. 

47.  The  first  man  was  from  the  earth,  earthy  ;  the  second  man  is  the  Lore  Jn  m 
heaven — The  first  man  being  from  the  earth,  is  subject  to  corruption  and  dis«io. 
lution,  like  the  earth  from  which  he  came.  The  second  man — St.  Paul  could  not 
BO  well  say,  "Is  from  heaven,  heavenly;"  because  though  man  owes  it  to  .he 
earth,  that  he  is  earthy,  yet  the  Lord  does  not  owe  his  glory  to  heaven.  He 
himself  made  the  heavens,  and  by  descending  from  thence  showel  himself  tc  us 
as  the  Lord.  Christ  was  not  the  second  man  in  order  of  time  ;  but  in  this  te 
spect ; — that  as  Adam  was  a  public  person,  wiio  acted  in  the  stead  of  all  man 
kind,  so  was  Christ.  As  Adam  was  the  first  general  representative  of  men,  Christ 
was  the  second  and  the  last.  And  what  they  severally  did,  terminated  not  in 
themselves,  hut  affected  all  whori  they  represented. 

*  Genesis  ii.  7. 


CHAPTER  XVI.  445 

the  earthy,  such   are  they   also   that  are  earthy,  and  as   was  the 
i9  heavenly,  such  are  they  also  that  are  heavenly.     And  as  we  have 

borne  the  image  of  the  earthy,  we  shall  also  bear  the  image  of  the 

heavenly. 
oO       But  this  I  say,  brethren,  that  flesh  and  blood  cannot  inherit  the 

kingdom    of   God,    neither   doth    corruption    inherit    incorruption. 

51  Behold,  I  tell  you  a  mystery ;  we  shall  not  all  sleep,  but  we  shall 

52  all  be  changed,  In  a  moment,  in  the  twinkling  of  an  eye,  at  the  last 
trumpet ;  for  the  trumpet  shall  sound,  and  the  dead  shall  be  raised 

53  incorruptible,  and  we  shall  be  changed.     For  this  corruptible  must 

54  put  on  incorruption,  and  this  mortal  put  on  immortality.  So  when 
this  corruptible  shall  have  put  on  incorruption,  and  this  mortal  shall 
have  put  on  immortality,  then  sliall  be  brought  to  pass  the  saying 

55  that  is  written,  *  Death  is  swallowed  up  in   victory.     '\  0  death, 

56  where  is  thy  sting  1  O  hades,  where  is  thy  victory  ?    The  sting  of 

57  death  is  sin,  and  the  strength  of  sin  is  the  law.  But  thanks  be  to 
God,  who  hath  given  us  the  victory  through  our  Lord  Jesus  Christ. 

58  Therefore,  my  beloved  brethren,  be  ye  steadfast,  unmovable,  al- 
ways abounding  in  the  work  of  the  Lord,  knowing  that  your  labour 
is  not  in  vam  in  the  Lord. 

XVI.     Concerning  the  collection  for  the  saints,  as  I  have  ordered  the 

48.  They  that  are  earthy — Who  continue  without  any  higher  principle :  they 
that  are  heavenly — Who  receive  a  Divine  principle  from  heaven. 

49.  The  image  of  the  heavenly — Holiness  and  glory. 

50.  But  first  we  must  be  entirely  changed  ;  for  such  Jlesh  and  blood  as  we  are 
clothed  with  now,  cannot  enter  into  that  kingdom  which  is  wholly  spiritual : 
neither  doth  this  corruptible  body  inherit  that  incorruptible  kingdom. 

5L  A  mystery — A  truth  hitherto  unknown ;  and  not  yet  fully  known  to  any  of 
the  sons  of  men.  Wc— Christians.  The  apostle  considers  them  all  as  one,  in 
their  succeeding  generations  :  shall  not  all  die — Suffer  a  separation  of  soul  and 
body  ;  but  we  shall  all — Who  do  not  die,  be  changed — So  that  this  animal  body 
shall  become  spiritual. 

52.  In  a  moment — Amazing  work  of  omnipotence !  And  cannot  the  same 
power  now  cliange  us  into  saints  in  a  moment  ?  The  trumpet  shall  sound — To 
awaken  all  that  sleep  in  the  dust  of  the  earth. 

54.  Death  is  swallowed  up  in  victory — That  is,  totally  conquered,  abolished  for 
ever. 

55.  O  death,  where  is  thy  sting? — Which  once  was  full  of  hellish  poison.  0 
hades,  the  receptacle  of  separate  souls,  where  is  thy  victory  ? — Thou  art  now  rob. 
bed  of  all  thy  spoils  :  all  thy  captives  are  set  at  liberty.  Hades  literally  means 
the  invisible  world,  and  relates  to  the  soul :  death  to  the  body.  The  Greek  words 
are  found  in  the  Septuagint  translation  of  Hos.  xiii,  14. 

56.  The  sting  of  death  is  sin — Without  which  it  could  have  no  power.  But 
tliis  sting  none  can  resist  by  his  own  strength.  And  the  strength  of  sin  is  the 
law — As  is  largely  declared  Rom.  vii,  7,  &.c. 

57.  But  thanks  be  to  God,  who  hath  given  us  the  victory,  over  sin,  death,  and 
hiides 

58.  Be  ye  steadfast — In  yourselves ;  unmovable — By  others,  continually  in. 
;rea^ing  in  the  work  of  faith  and  labour  of  love.  Knowing  your  labour  is  not  in 
Dair,  in  the  Lord — Whatever  ye  do  for  his  sake,  shall  iiave  its  full  reward  in  that  day. 

Ltt  us  also  endeavour,  by  cultivating  holiness  in  all  its  branches,  to  maintain 
this  hope  in  its  full  energy  :  longing  for  that  glorious  d.iy,  when  in  the  utmost 
extent  of  the  expression,  death  shall  be  swallowed  up  for  ever,  and  millions  of 
voices,  after  the  long  silence  of  the  grave,  shall  burst  out  at  once  into  that  tri- 
umphant song,  O  death,  where  is  thy  sting  ?    O  hades,  where  is  thy  victory  ? 

XVI.  The  saints — A  more  solenm  and  a  more  affecting  word,  thnn  if  he  had 
■aid  the  poor. 

*  Isaiah  xxv,  8.         +  Hosea  xiii,  14 

29 


446  I.  CORINTHIANS 

2  Chmdies  of  Galatia,  so  also  do  ye.     On  the  first  day  of  the  week, 
let  every  one  of  you  lay  by  him  in  store  according  as  he  hath  been 

3  prospered,  that  there  may  be  no  collections  when  I  come.     And 
when  I  am  come,  whosoever  ye  shall  approve,  them  will  I   send 

4  with  letters,  to  carry  your  gift  to  Jerusalem.     And  if  it  be  proper 

5  that  I  also  should  go,  they  shall  go  with  me.     Now  I  will  come  to 
you,  when  I  have  passed  through  Macedonia,  (for  I  pass  through 

6  Macedonia.)     And  perhaps  I  may  stay,  yea,  and  winter  with  you 
that  ye  may  brinf  me  forward  on  my  journey,  whithersoever  I  go 

7  For  I  will  not  see  you  now  in  my  way  ;  but  hope  to  stay  some 
&  time  with  you,  if  the  Lord  permit.  But  I  will  stay  at  Ephesus  till 
9  pentecost.      For  a  great  and  effectual  door  is  opened  to  me,  and 

there  are  many  adversaries. 
1.0       But  if  Timotheus  come,  see  that  he  be  with  you  without  fear , 

1 1  for  he  worketh  the  work  of  the  Lord,  even  as  I.  Therefore  let 
no  man  despise  him,  but  conduct  ye  him  forward  on  his  journey 
in  peace,  that  he  may  come  to   me  ;  for  I  look  for  him  with  the 

12  brethren.  As  to  our  brother  Apbllos,  I  besought  him  much  to  come 
to  you  with  the  brethren  ;  yet  he  was  by  no  means  willing  to  come 

13  now  ;  but  he  will  come  when  it  shall  be  convenient.     Watch  ye, 

14  stand  fast  in  the  faith,  acquit  yourselves  like  men;  be  strong.  Le* 
all  your  affairs  be  done  in  love. 

15  And  I  beseech  you,  brethren,  as  ye  know  the  household  of  Ste- 
phanas, that  it  is  the  first  fruits  of  Achaia,  and  that  they  have  de 

16  voted  themselves  to  serve  the  saints,  That  ye  also  submit  to  such 


2.  Let  every  one — Not  the  rich  only :  let  him  also  that  hath  little,  gladly  give 
of  that  little  :  according  as  he  hath  been  prospered — Increasing  his  alms,  as  God 
increases  his  substance.  According  to  this  lowest  rule  of  Christian  prudence,  if 
a  man  when  he  has  or  gains  one  pound,  give  a  tenth  to  God,  when  he  has  or 
gains  ten  pounds,  he  will  give  a  tenth  to  God,  when  he  has  or  gains  a  hundred, 
he  will  give  the  tenth  of  this  also.  And  yet  I  show  unto  you  a  more  excellent 
way.  He  thai  hath  ears  to  hear,  let  him  hear.  Stint  yourselves  to  no  propor 
tion  at  all.     But  lend  to  God  all  you  can. 

4.  They  shall  go  with  me — To  remove  any  possible  suspicion. 

5.  I  pass  throng  I  Macedonia — I  purpose  going  that  way. 

7.  /  will  not  see  you  now — Not  till  I  have  been  in  Macedonia. 

8.  /  wiR  stay  at  Ephesus — Where  he  was  at  this  time. 

9.  A  great  door — As  to  the  number  of  hearers  ;  and  effectual — As  to  the  effects 
wrought  upon  them  :  and  there  are  vwny  adversaries — As  there  must  alvvaya 
be,  where  Satan's  kingdom  shakes.  This  was  another  reason  for  his  staying 
there. 

10.  Without  fear — Of  any  one's  despising  him  for  his  youth  ;  for  he  worketh  the 
work  of  the  Lord — The  true  ground  of  reverence  to  pastors.  Those  VA'ho  do  so, 
none  ought  to  despise. 

11.  /  look  for  him  with  the  brethren — That  accompany  him. 

12.  /  besought  him  much  to  come  to  you  with  the  brethren — Who  were  then 
goi.ig  to  Corinth  Yet  he  was  by  no  jneans  willing  to  come  now — Perhaps  lest 
Ills  coming  should  increase  the  divisions  among  them. 

13.  To  conclude.  Watch  ye — Against  all  your  seen  and  unseen  enemies. 
Standfast  in  the  faith — Seeing  and  trusting  him  that  is  invisible.  Acquit  your- 
selves  like  men — Witli  courage  and  patience.  Be  strong — To  do  and  suffer  ah 
his  will. 

15.  The  first  fuits  of  Achaia — The  first  converts  in  that  province. 

16.  That  ye  also  in  your  turn  submit  to  such — So  repaying  their  free  service 
and  to  every  one  that  worketh  with  us  and  laboureth — That  labours  in  the  Oos 
pel,  either  with  or  without  ;i  tollnw  labourer. 


CHAPTER  XVI.  447 

•  7  and  to  every  one  that  worketh  with  us  and  laboureth.     I  rejoice  at 

the  coming  of  Stephanas,  and  Forturatus,  and  Achaicus  :   for  they 

1 8  have  supplied  what  was  wanting  on  your  part.     For  they  have  re- 

*9  freshed  my  spirit  and  yours;  such  therefore  acknowledge.     The 

Churches  of  Asia  salute  you.    Aquila  and  Priscilla,  with  the  Church 

20  that  is  in  their  house,  salute  yoa  much  in  the  Lord.     All  the  hie- 
thren  salute  you.     Salute  one  another  with  a  holy  kiss. 

21  The  salutation  of  me  Paul  with  my  own  hand.     If  any  man  lovgi 

22  not  the  Lord  Jesus   Christ,   let   him  be  Anathema  ;    Maran-alha 

23  The  grace  of  our  Lord  Jesus  Christ  be  with  you.     My  love  be  with 

24  you  all  in  Christ  Jesus. 

17.  /  rejoice  at  the  coming  of  Stephanas,  and  Fortunatus,  and  Achaicus — Who 
were  now  returned  to  Corinth ;  but  the  joy  which  their  arrival  had  occasionod 
remained  still  in  his  heart.  They  have  supplied  what  was  wanting  on  your  part 
— They  have  performed  the  offices  of  love,  which  you  could  not,  by  reason  of 
your  absence. 

18.  For  they  have  refreshed  my  spirit  and  yours — Inasmuch  as  you  share  in  my 
comfort :  such  therefore  acknowledge — With  suitable  love  and  respect. 

19.  Aquila  and  Priscilla  had  formerly  made  some  abode  at  Corinth,  and  therj 
St.  Paul's  acquaintance  with  them  began,  Acts  xviii,  1,  2. 

21.  With  my  own  hand — What  precedes  liaving  been  wrote  by  an  amanuensis 

22.  If  any  man  love  not  the  Lord  Jesus  Christ — If  any  be  an  enemy  to  his 
person,  offices,  doctrines,  or  commands,  let  him  be  Anathema  ;  Maran-atha — 
Anathema  signifies  a  thing  devoted  to  destruction.  It  seems  to  have  been  cus- 
tomary with  the  Jews  of  that  age,  when  they  had  pronounced  any  man  an  Ana 
thema,  to  add  the  Syriac  expression  Maran-atha,  that  is,  the  Lord  cometh;  namely 
to  execute  vengeance  upon  him.  Tliis  weighty  sentence  the  apostle  chose  to 
write  with  his  own  hand  :  and  to  insert  it  between  his  salutation  .ind  solemn 
oenediction,  that  it  might  be  the  more  attentively  regarded. 


NOTES 

ON 

ST  PAUL'S  SECOND  EPISTLE  TO  THE  CORINTHIANS 


In  this  epistle,  written  from  Macedonia,  within  a  year  after  the  former,  St. 
Paul  beautifully  displays  his  tender  affection  toward  the  Corinthians,  who  were 
greatly  moved  by  the  seasonable  severity  of  the  former,  and  repeats  several  of  the 
admonitions  he  had  there  given  them.  In  that  he  had  written  concerning  the 
alFaiis  of  the  Corinthians ;  in  this  he  writes  chiefly  concerning  his  own ;  but  in 
such  a  manner,  as  to  direct  all  he  mentions  of  himself  to  their  spiritual  profit 
The  thread  and  connection  of  the  whole  epistle  is  historical  ;  other  things  ace 
interwoven  only  by  way  of  digression. 

IT    CONTAINS, 

I.  Thfc  inscription     .  .....  Chap,  i,  1,  3 

II.  The  treatise  itself, 

1.  In  Asia  I  was  greatly  pressed;  but  God  comforted  me ;  as  I 

acted  uprightly ;  even  in  this,  that  I  have  not  yet  come  to 

you  ;  who  ought  to  obey  me      .  ....  3— li,  11 

2.  From  Troas  I  hastened  to  Macedonia,  spreading  the  Gospel 

every  where,  the  glorious  charge  of  which  I  execute,  acccrd- 

ing  to  its  importance     .         .         .         .         .         .         .         .  12-vii,  1 

J.  In  Macedonia  I  received  a  joyful  message  concerning  you     .  .       2-16 

4.  In  this  journey  I  had  a  proof  of  the  liberality  of  the  Macedo- 

nians, whose  example  ye  ought  to  follow       ....   vii,  1-Ls,  lb 

5.  I  am  now  on  my  way  to  you,  armed  with  the  power  of  Christ. 

Therefore  obey     .......  x,  I-xiii,  10 

III.  The  conclusion  .  ....  11-13 


II.  CORINTHIANS. 


1  Paul,  an  apostle  of  Jesus  Christ,  by  the  will  of  God,  and  Timo- 
theus  our  brother,  to  the  Church  of  God  that  is  in  Corinth,  with  all 

2  the  saints  that  are  in  all  Achaia  :   Grace  and  peace  be  to  you  from 
God  our  Father,  and/rowi  the  Lord  Jesus  Christ. 

3  Blessed  be  the  God  and   Father  of  our  Lord  Jesus  Christ,  the 

4  Father  of  mercies,  and  God  of  all  comfort,  Who  comforteth  us  in 

Ver.  2.  Timotheus  our  brother — St.  Paul  writing  to  Timotheus,  styled  him  his 
»on  ;  writing  of  him,  his  brother. 

3.  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ — A  solemn  and  beau, 
tifiil  introduction,  highly  suitable  to  the  apostolical  spirit ;  the  Father  of  mercies, 
and  God  of  all  comfort — Mercies  are  the  fountain  of  comfort ;  comfort  is  the  out. 
ward  expression  of  mercy.  God  shows  his  mercy  in  the  affliction  itself.  He  gives 
comfort  both  in  and  after  the  affliction.  Therefore  is  he  termed  ♦.he  God  of  all 
comfort.     Blessed  be  this  God  ! 

4.  Who  comforteth  us  in  all  our  affliction,  that  we  may  be  able  to  comfort  them 
who  are  in  any  affliction  — He  that  has  experienced  one  kind  of  affliction  is  able 


CHAPTER  1  449 

all  our  affliction,  that  we  may  be  able  to  comfort  them  who  are  .n 
any  affliction,  by  the  comfort  wherewith  we  ourselves  are  comforted 

5  of  God.     For  as  the  sufferings  of  Christ  abound  in  us,  so  our  com- 

6  fort  also  aboundeth  through  Christ.  And  whether  we  are  afflicted 
tt  is  for  your  comfort  and  salvation  ;  or  whether  we  are  comforted, 
tt  is  for  your  comfort,  which  is  effectual  in  the  patient  enduring 

*  the  same  sufferings  which  we  also  suffer.  And  our  hope  con- 
cerning you  is  steadfast,  knowing  that  as  ye  are  partakers  of  the 

6  sufferings,  so  also  of  the  comfort.  For  we  would  not  have  you 
ignorant,  brethren,  of  the  trouble  which  befell  us  in  Asia,  that  we 
were  exceedingly  pressed  above  our  strength,  so  that  we  despaired 

9  even  of  life.  Yea,  we  had  the  sentence  of  death  in  ourselves,  that 
we  might  not  trust  in  ourselves,  but  in  God,  who  raiseth  the  dead : 

10  Who  delivered    us   from  so   great  a  death,  and  doth  deliver:    in 

11  whom  we  trust  that  he  will  still  deliver:  You  likewise  helping 
together  with  us  by  prayer  for  us,  that  for  the  gift  bestowed  upon 
us,  by  means  of  many  persons,  thanks  may  be  given  by  many  on 
your  behalf. 

2  For  this  is  our  rejoicing,  the  testimony  of  our  conscience,  that 
in  simplicity  and  godly  sincerity,  not  with  carnal  wisdom,  but  by 
the  grace  of  God,  we  have  had  our  conversation  in  the  world,  and 

13  more  abundantly  toward  you.  For  we  write  no  other  things  to 
you  but  what  ye  know  and  acknowledge,  and  I  trust  will  acknow- 

14  ledge  even  to  the  end.     As  also  ye  have  acknowedged  us  in  part, 

to  comfort  others  in  that  affliction.     He  that  has  experienced  all  kinds  of  afflic 
lion  is  able  to  comfort  them  in  all. 

5.  For  as  the  sufferings  of  Christ  abound  in  us — The  sufferings  endured  on  his 
account ;  so  our  comfort  also  aboundeth  through  Christ — The  sufferings  were 
many,  the  comfort  one  :  and  yet  not  only  equal  to,  but  overbalancing  them  all. 

6.  And  whether  we  are  afflicted,  it  is  for  your  comfort  and  salvation — For  your 
present  comfort,  your  present  and  future  salvation :  or  whether  we  are  comforted, 
it  is  for  your  comfort — That  we  may  be  the  better  able  to  comfort  you  ;  which  is 
effectual  in  the  patient  enduring  the  same  sufferings  which  we  also  suffer — 
Through  the  efficacy  of  which  ye  patiently  endure  the  same  kind  of  sufferings 
with  us. 

7.  And  our  hope  concerning  you — Grounded  on  your  patience  in  suffering  for 
Christ's  sake,  is  steadfast. 

8.  We  would  not  have  you  ignorant,  brethren,  of  the  trouble  which  befell  us  in 
Asia — Probably  the  same  which  is  described  in  the  19th  chapter  of  the  Acts. 
The  Corinthians  knew  before  that  he  had  been  in  trouble.  He  now  declares  the 
greatness  and  the  fruit  of  it.  We  were  exceedingly  pressed,  above  our  strength — 
Above  the  ordinary  strength  even  of  an  apostle. 

9.  Yea,  we  had  the  sentence  of  death  in  ourselves — We  ourselves  expected 
nothing  but  death. 

10.  We  trust  that  he  will  still  deliver — That  we  may  at  length  be  able  to  come 
to  you. 

11.  You  likewise — As  well  as  other  Cburclies,  helping  with  us  by  prayer,  that 
fvr  the  gift — Namely,  my  deliverance,  bestowed  upon  us  by  means  of  many  per- 
•WJS — Praying  for  it,  thanks  may  be  given  by  many. 

12.  For  I  am  the  more  emboldened  to  look  for  this,  because  I  am  conscious  of 
my  integrity :  seeing  this  is  our  rejoicing — Even  in  the  deepest  adversity  ;  the 
testimony  of  our  conscience — Whatever  others  think  of  us,  that  in  simplicity — 
Having  one  end  in  view,  aiming  singly  at  the  glory  of  God,  and  godly  sincerity— 
Without  any  tincture  of  guile,  dissimulation,  or  disguise,  not  with  carnal  wisdom, 
but  by  the  grace  of  God — Not  by  natural  but  Divine  wisdom,  we  have  had  our  con- 
eersation  in  the  world — In  the  whole  world  ;  in  every  circumstance. 

14.   Ye  have  acknowledged  us  in  part — Though  not  so  fully  as  ye  will  do,  that 


450  11.  CORINTHIANS. 

that  we  are  your  rejoicing,  as  ye  also  are  ours  in  the  day  ol  the 

15  Lord  Jesus.     And  in  this  confidence  I  was  minded  to  come  to  you 

16  before,  that  ye  might  have  haa  a  second  benefit.  And  to  pass  by 
you  into  Macedonia,  and  to  come  to  you  again  from  Macedonia, 

17  and  to  be  brought  forward  by  you  in  my  way  toward  Judea.  Now 
when  I  was  thus  minded,  did  I  use  levity  ?  or  the  things  which  I 
purpose,  do  I  purpose  according  to  the  flesh,  so  that  there  should 

18  be  with  me  yea  and  nay  ?   As  God  is  faithful,  our  word  to  you  hatl 

19  not  been  yea  and  nay.  For  Jesus  Christ,  the  Son  of  God,  whc 
was  preached  among  you  by  us,  by  me,  and  Sylvanus,  and  Timo 

80  thous,  was  not  yea  and  nay  ;  but  was  yea  in  him.  For  all  the  pro 
mises  of  God  are  yea  m  him,  and  amen  in  him,  to  the  glory  of  God 

21  by  us.     For  he  that  establisheth  us  with  you  in  Christ  and  that 

22  hath  anointed  us  is  God  :  Who  hath  also  sealed  us,  and  given  us 
the  earnest  of  the  Spirit  in  our  hearts. 

23  But  I  call  God  for  a  record  on  my  soul,  that  to  spare  you  I 

24  came  not  as  yet  to  Corinth.  Not  that  we  have  dominion  over 
your  faith,  but  are  helpers  of  your  joy  ;  for  by  faith  ye  have  stood 

we  are  your  rejoicing — That  ye  rejoice  in  having  known  us,  as  ye  also  are  ours — 
As  we  also  rejoice  in  the  success  of  our  labours  among  you  ;  and  we  trust  shall 
rejoice  therein  in  the  day  of  the  Lord  Jesus. 

15.  In  this  confidence — That  is,  being  confident  of  this. 

17.  Did  I  use  levity  ? — Did  I  lightly  change  my  purpose  ?  Do  1  purpose  accord, 
ing  to  the  fiesh  1 — Are  my  purposes  grounded  on  carnal  or  worldly  considera. 
tions  ?  So  that  there  should  be  with  me  yea  and  nay — Sometimes  one,  sometimes 
the  other :  that  is,  variableness  and  inconstancy. 

18.  Our  word  to  you — The  whole  tenor  of  our  doctrine,  hath  not  been  yea  and 
nay — Wavering  and  uncertain. 

19.  For  Jesus  Christ  who  was  preached  by  us — That  is,  our  preaching  con- 
cerning  him,  was  not  yea  and  nay — Was  not  variable  and  inconsistent  with  itself; 
but  was  yea  in  him — Always  one  and  the  same,  centering  in  him. 

20.  For  all  the  promises  of  God  are  yea  and  amen  in  him — Are  surely  esta. 
Wished  in  and  through  him.  They  are  yea,  with  respect  to  God  promising : 
imen,  with  respt^t  to  men  believing :  yea,  with  respect  to  the  apostles  :  amen, 
with  respect  to  their  hearers. 

21.  I  say,  to  the  glory  of  God — For  it  is  God  alone  that  is  able  to  fulfil  these 
promises  ;  that  establisheth  us — Apostles  and  teachers,  with  you — All  true  be 
lievers,  in  the  faith  of  Christ :  and  hath  anointed  us — With  the  oil  of  gladness, 
with  joy  in  the  Holy  Ghost,  thereby  giving  us  strength  both  to  do  and  suffer  his 
will. 

22.  Who  also  hath  sealed  us — Stamping  his  image  on  our  hearts,  thus  marking 
and  sealing  us  as  his  own  property:  and  giving  us  the  earnest  of  his  Spirit — 
There  is  a  difference  between  an  earnest  and  a  pledge.  A  pledge  is  to  be  restored 
when  the  debt  is  paid  ;  but  an  earnest  is  not  taken  away,  but  completed.  Such 
an  earnest  is  the  Spirit.  The  first  fruits  of  it  we  have,  Rom.  viii  '^S.  And  we 
wait  for  all  the  fulness. 

23.  /  call  God  for  a  record  upon  my  soul — Was  not  St.  Paul  n  jw  speaking  bj 
the  Spirit  ?  And  can  a  more  solemn  oath  be  conceived  ?  Who  then  can  ima. 
^ine  that  Christ  ever  designed  to  forbid  all  swearing?  That  to  spare  you  I  came 
not  yet  to  Corinth — Lest  I  should  be  obliged  to  use  severity.  He  says  elegantly, 
To  Corinth,  not  to  you,  when  he  is  intimating  his  power  to  punish. 

24.  Not  that  we  have  dominion  over  your  faith — This  is  the  prerogative  of  God 
alone  ;  but  are  helpers  of  your  joy — And  faith  from  which  it  springs.  For  by 
faith  ye  have  stood — To  this  day. 

We  see  tlie  light  in  which  ministers  should  always  consider  themselves,  and 
in  wh'ch  they  are  to  be  considered  by  others  :  not  as  having  dominion  over  tke 
faith  of  their  people,  and  having  a  right  to  dictate,  by  their  own  authority,  what 
»hey  shall  believe,  or  what  they  shall  do,  but  as  helpers  of  their  joy,  by  helping 


CHAPTER  II.  451 

II.       But  I  determined  this  with  myself,  not  to  come  to  you  again  in 

2  grief.    For  if  I  grieve  you,  who  is  he  that  cheereth  me,  but  he  that 

3  is  grieved  by  me  ?  And  I  wrote  thus  to  you,  that  I  might  not  when 
I  come  have  grief  from  those  for  whom  I  ought  to  rejoice  ;  being 
persuaded  concerning  you  all,  that  my  joy  is  the  joy  of  you  all. 

1   For  from  much  affliction  and  anguish  of  heart  I  wrote  to  you  with 

many  tears,  not  that  ye  might  be  grieved,  but  that  ye  might  know 

the  abundant  love  which  I  have  toward  you. 

i       And  if  any  have  caused  grief,  he  hath  grieved  me  but  in  part, 

f  that  I  may  not  overburden  you  all.     Sufficient  for  such  a  one  i.v 

7  this  punishment  inflicted  by  many.  So  that  on  the  contrary  ye 
should  rather  forgi   3  and  comfort  hm,  lest   such  a  one  should  be 

8  swallowed  up  wit.'    overmuch  sorrow.     I  beseech  you  therefore  to 

9  confirm  your  love  toward  him.  For  to  this  end  also  did  1  write, 
that  I  might  know  the  proof  of  you,  whether  ye  were  obedient  in 

10  all  things.  To  whom  ye  forgive  any  thing,  I  forgive  also;  and 
what  I  have  forgiven,  if  I  have  forgiven  any  thing,  it  is  for  your 

1 1  sakes,  in  the  person  of  Christ :  Lest  Satan  get  an  advantage  over 
us :   for  we  are  not  ignorant  of  his  devices. 

12  Now  when  I  came  to  Troas,  to  preach  the  Gospel  of  Christ,  and 

13  a  door  was  opened  to  me  by  the  Lord,  I  had  no  rest  in  my  spirit, 
because  I  did  not  find  Titus  my  brother ;  so  taking  leave  of  them 
I  went  forth  into  Macedonia. 

ihem  forward  in  f  lith  and  holiness.  In  this  view,  how  amiable  does  their  office 
appear  ?  And  how  friendly  to  the  happiness  of  mankind  ?  How  far  then  are 
Ihey  from  true  benevolence,  who  would  expose  it  to  ridicule  and  contempt  ? 

II.  1.  In  grief — Either  on  account  of  the  particular  offender,  or  of  the  Church 
in  general. 

2.  For  if  I  grieve  you,  who  is  he  that  cheereth  me,  but  he  that  is  grieved  by  me  ? 
— That  is,  I  cannot  be  comforted  myself  till  his  grief  is  removed. 

3.  And  I  wrote  thus  to  you — I  wrote  to  you  before  in  this  determination,  not 
to  come  to  you  in  grief. 

4.  From  much  anguish  I  wrote  to  you,  not  so  munh  that  ye  might  be  grieved, 
as  that  ye  might  know  by  my  faithful  admonition  my  abundant  love  toward 
you. 

5.  He  hath  grieved  me  bat  in  -part — Who  still  rejoice  over  the  greater  part  of 
you.     Otherwise  I  might  burden  you  all. 

6.  Sufficient  for  such  a  one — With  what  a  remarkable  tenderness  does  St. 
Paul  treat  this  offender?  He  never  once  mentions  his  name.  Nor  does  he  here 
so  much  as  mention  his  crime.  By  many — Not  only  by  the  rulers  of  the  Church  ; 
the  whole  congregation  acquiesced  in  the  sentence. 

10.  To  whom  ye  forgive — He  makes  no  question  of  their  complying  with  his 
direction,  any  thing — So  mildly  does  he  speak  even  of  that  heinous  sin,  after  it 
was  repented  of.  In  the  person  of  Christ — By  tlie  authority  wherewith  he  has 
invested  me. 

11.  Lest  Satan — To  whom  he  had  been  delivered,  and  who  sought  to  destroy 
ait  only  his  flesh,  but  his  soul  also,  get  an  advantage  over  us — For  the  loss  of 
5ne  soul  is  a  common  loss. 

12.  Now  when  I  came  to  Troas — It  seems  in  that  passage  from  Asia  to  Mace- 
donia,  of  which  a  short  account  is  given,  Acts  xx,  1,  2.  Even  though  a  door 
was  opened  to  m<i — That  is,  there  was  free  liberty  to  speak,  and  many  were  will, 
ing  to  hear  ;  ye', 

13.  /  had  no  i  est  in  my  spirit — From  an  earnest  desire  to  know  how  my 
letter  had  been  received  :  because  I  did  not  find  Titus — In  his,  return  from  you, 
so  7  went  forth  into  Macedonia — Where  being  much  nearer,  I  might  more 
easi'y  be  informed  concerning  you.  The  apostle  resumes  the  thread  of  his 
discourse,  chap,  vii,  2,   interposing  an  admirable  digression,  concerning  what  he 


452  II.  CORINTHIANS. 

14  Now  thanks  be  to  God,  who  causeth  us  always  to  triumph 
through  Christ,  and  manifesteth  by  us  in  every  place  the  odour  of 

15  his  knowledge.     For  we  are  to  God  a  sweet  odour  of  Christ,  in 

16  them  that  are  saved,  and  in  them  that  perish :  To  these  an  odour 
of  death  unto  death,  but  to  those  an  odour  of  life  unto  life.     And 

17  who  is  sufficient  for  these  things?  For  we  are  not  as  many  ?'ho 
adulterate  the  word  of  God,  but  as  of  sincerity,  but  as  from  Goi 
in  the  sight  of  God,  speak  we  in  Christ. 

III.  Do  we  again  begin  to  recommend  ourselves?  Unless  we  njed 
as  some  do,  recommendatory  letters  to  you,  or  recommendatory 

2  letters  from  you  ?     Ye  are  our  letter,  written  on  our  hearts,  known 

3  and  read  by  all  men :  Manifestly  declared  to  be  the  letter  of 
Christ  ministered  by  us,  written  not  with  ink,  but  with  the  Spirit 
of  the  living  God,  not  in  tables  of  stone,  but  in  the  fleshly  tables  of 

4  the  heart.     Such  trust  have  we  in  God  through  Christ.     Not  that 

5  we  are  sufficient  of  ourselves  to  think  any  thing  as  from  ourselves  ; 

6  but  our  sufficiency  is  from  God :    Who  also  hath  made   us   able 

had  done  and  suffered  elsewhere,  the  profit  of  which  he  by  this  means  derives 
to  the  Corinthians  also :  and  this  is  a  prelude  to  his  apology  against  the  false 
apostles. 

14.  To  triumph  implies  not  only  victory,  bnt  an  open  manifestation  of  it.  And 
as  in  triumphal  processions,  especially  in  the  east,  incense  and  perfumes  were 
burnt  near  the  conqueror,  the  apostle  beautifully  alludes  to  the  circumstances  in 
the  following  verse  :  as  likewise  to  the  different  effects  which  strong  perfumes 
have  upon  different  persons  ;  some  of  whom  they  revive,  while  they  throw  otherp 
into  the  most  violent  disorders. 

15.  For  we — The  preachers  of  the  Gospel,  are  to  God  a  sweet  odour  of  Christ — 
God  is  well  pleased  with  this  perfume  diffused  by  us,  both  in  them  that  belieye 
and  are  saved,  (treated  of  chap,  iii,  1 ;  chap,  iv,  2,)  and  in  them  that  obstinately 
disbelieve,  and  consequently  perisii,  treated  of  chap,  iv,  3-6. 

16.  And  who  is  sufficient  for  these  things? — No  man  living,  but  by  the  power 
of  God's  Spirit. 

17.  For  we  are  not  as  many,  who  adulterate  the  word  of  God — Like  those  vint- 
ners (so  the  Greek  word  implies)  who  mix  their  wines  with  baner  liquors  :  but  as 
of  sincerity — Without  any  mixture :  but  as  from  God — This  rises  still  higher  ; 
transmitting  his  pure  word,  not  our  own,  in  the  sight  of  God — Whom  we  regard 
as  always  present,  and  noting  every  word  of  our  tongue,  speak  we — The  tongue 
is  ours,  but  the  power  is  God's,  in  Christ — Words  which  he  gives,  approves,  and 
blesses. 

III.  1.  Do  we  begin  again  to  recommend  ourselves  ? — Is  it  needful  ?  Have  1 
nothing  but  my  own  word  to  recommend  me  ?  St.  Paul  chiefly  here  intends  him 
self:  though  not  excluding  Timotheus,  Titus,  and  Sylvanus.  Unless  we  need — 
As  if  he  had  said.  Do  I  indeed  want  such  recommendation  ? 

2.  Ye  are  our  recommendatory  letter — More  convincing  than  bare  words  couia 
be,  written  on  our  hearts — Deeply  engraven  there,  and  plainly  legible  t)  all 
around  us. 

3.  Manijestly  declared  to  be  the  letter  of  Christ — Which  he  has  formed  and  pub 
Ushed  to  the  world ;  ministered  by  us — Whom  he  has  used  herein  as  his  instru 
Bents  ;  therefore  ye  are  our  letter  also  :  written  not  in  tables  of  stone — 1  ike  the 
»en  commandments,  but  in  the  tender,  living  tables  of  their  hearts;  God  having 
laken  away  the  hearts  of  stone,  and  given  them  hearts  of  flesh. 

4.  Such  trust  have  we  in  God — That  is,  we  trust  in  God  that  this  is  so. 

5.  Not  that  we  are  sufficient  of  om  selves — So  much  as  to  think  on(  good 
thought,  much  less  to  convert  sinners. 

„.  Who  also  hath  made  us  able  ministers  of  the  new  covenant — Of  the  new  evan- 
gelical  dispensation.  Not  of  the  law,  fitly  called  the  letter,  from  God's  literally 
writing  it  on  the  two  tables,  but  of  the  Spirit — Of  the  Gospel  dispensation,  which 
is  written  on  the  tables  of  our  hearts  by  the  Spirit.      For  the  letter — The  law,  the 


CHAPTER  III.  453 

ministei^s  of  the  new  covenant,  not  of  the  letter,  but  of  the  Spirit; 
*  for  the  letter  killeth,  but  the  Spirit  giveth  life.     And  if  the  minis- 
tration of  death  engraven  in  letters  of  stones  was  glorious,  so  that 
the  children  of  Israel  could  not  look  steadfastly  on  the  face  of  Mo- 

8  ses,  because  of  the  glory  of  his  face,  which  is  aboliyhed  :   Shall  not 

9  rather  the  ministration  of  the  Spirit  be  glorious?  For  if  the  minis- 
tration of  condemnation  was  glory,  much  more  doth  the  ministra- 

1 0  tion  of  righteousness  abound  in  glory.     For  even  that  which  was 

made  glorious  had  no  glory   in  this  respect,  because  of  the  glorj 

!1    that  excelleth.     For  if  that  which  is  abolished  was  glorious,  much 

12  more  that  which  reraaineth    is  glorious.      Having  therePtre  such 

13  hope,  we  use  great  plainness  of  speech.  And  not  as  Moses,  who 
put  a  veil  over  his  face,  so  that  the  children  of  Israel  could  not 

14  look  steadfastly  to  the  end  of  that  which  is  abolished.  But  their 
understandings  were  blinded ;  and  until  this  day  the  same  veil 
remaineth  unremoved  on  the  reading  of  the  Old  Testament,  which 

15  is  taken  away  in  Clirist.     But  the  veil  lieth  on  their  heart  when 

16  Moses  is  read  until  this  day.     Nevertheless,  when  it  shall  turn  to 

Mosaic  dispensation,  killeth — Seals  in  death  those  who  still  cleave  to  it :  hut  the 
Spirit — The  Gospel,  conveying  the  Spirit  to  those  who  receive  it,  giveth  life — 
Both  spiritual  and  eternal.  Yea,  if  we  adhere  to  the  literal  sense  even  of  the 
moral  law,  if  we  regard  only  the  precept  and  the  sanction  as  they  stand  in  them- 
selves,  not  as  they  lead  us  to  Christ,  they  are  doubtless  a  killing  ordinance,  and 
bind  us  down  under  the  sentence  of  death. 

7.  And  if  the  ministration  of  death — That  is,  the  Mosaic  dispensation,  which 
proves  such  to  those  who  prefer  it  to  the  Gospel,  the  most  considerable  part  of 
which  was  engraven  on  those  two  stones,  was  attended  with  so  great  glory. 

8.  The  ministration  of  the  Spirit — That  is,  the  Christian  dispensation. 

9.  The  ministration  of  condemnation — Such  the  Mosaic  dispensation  proved  to 
ill  the  Jews  who  rejected  the  Gospel.  Whereas  through  the  Gospel  (hence 
called  the  ministration  of  righteousness)  God  both  imputed  and  imparted  right, 
eousness  to  all  believers.  But  how  can  the  moral  law  (which  alone  was  en- 
graven  on  stone)  be  the  ministration  of  condemnation,  if  it  requires  no  more 
than  a  sincere  obedience,  such  as  is  proportioned  to  our  intirm  state?  If  this  is 
sufficient  to  justify  us,  then  the  law  ceased  to  be  a  ministration  of  condemnation. 
It  becomes  (flatly  contrary  to  the  apostle's  doctrine)  the  ministration  of  right- 
eousness. 

10.  It  hath  no  glory  in  this  respect,  because  of  the  glory  that  excelleth — That 
is,  none,  in  comparison  of  this  more  excellent  glory.  The  greater  light  swallows 
up  the  less. 

11.  That  which  remaineth — Th?.t  dispensation  which  remains  to  the  end  oi 
the  world :  that  Spirit  and  life  which  remain  for  ever. 

'    12.  Having  therefore  this  hope — Being  fully  persuaded  of  this. 

13.  And  we  do  not  .*ct  us  Moses  did,  who  put  a  veil  over  his  face — Which  is  to 
00  understood  with  regard  to  his  writings  also  :  so  that  the  children  of  Israel 
could  not  look  steadfastly  to  the  end  of  that  d'^ponsation,  which  is  now  abolish- 
ftd.  The  end  of  this  was  Christ.  The  whole  Mosaic  dispensation  tended  to,  and 
U'Mninatei  in   him.     But  the   Israelitrs  had  only  a  dim,  wavering  sight  of  him; 

V  whom  Moses  spake  in  an  obscure,  covert  manner. 

14.  The  same  veil  remaineth  on  their  understanding  unremoved — Not  so  much 
ad  folded  back,  (so  the  word  implies,)  so  as  to  admit  a  little  glimmering  light  on 
the  public  reading  of  the  Old  Testament — The  veil  is  not  now  on  the  face  of  Mo. 
«es  or  of  his  writings,  but  on  the  reading  of  them,  and  on  the  heart  of  them  that 
believe  not,  which  is  taken  away  in  Christ — That  is,  from  the  heart  of  them  that 
truly  believe  in  him. 

16.  When  it — Their  heart,  shall  turn  to  the  Lord — To  Christ,  by  living  faith, 
the  veil  is  taken  away — That  very  moment,  and  they  see  with  the  utmost  clear- 
aess,  how  all  the  types  and  prophecies  of  the  law  are  fully  accomplished  in  him. 


454  II.  CORINTHIANS 

17  the   Lord,  the  veil   shall   be  taken   away.     Now  tlie   Lord  is  thai 

18  Spirit :  and  where  the  Spirit  of  the  Lord  .s,  there  is  liberty.  And 
we  all  with  unveiled  face,  beholding  as  in  a  glass  the  glory  of  the 
Lord,  are  transformed  into  the  same  image,  from  glory  to  glory,  as 
by  the  Spirit  of  the  Lord. 

IV.      Therefore  having  this  ministry,  as  we  have  received  mercy,  we 

2  faint  not :  But  have  renounced  the  hidden  things  of  shame,  not 
walking  in  craftiness,  nor  deceitfully  corrupting  the  word  (f  God, 
but  by  manifestation  of  the  truth  commending  ourselves  to  ever) 

3  man's  conscience  in  the  sight  of  God.     But  if  our  Gcepel  also  is 

4  veiled,  it  is  veiled  to  them  that  perish ;  Whose  unbeAeving  minds 
the  god  of  this  world  hath  blinded,  lest  the  illumination  of  the  glo- 
rious Gospel  of  Christ,  who  is  the  image  of  God,  should  shine  upon 

5  them.     For  we  preach  not  ourselves,  but  Christ  Jesus  the  Lord, 

6  and  ourselves  your  servants  for  Jesus's  sake.  For  God,  who  com- 
manded light  to  shine  out  of  darkness,  hath  shined  in  our  hearts, 
to  enlighten  us  with  the  knowledge  of  the  glory  of  God  in  the  face 
of  Jesus  Christ. 

17.  Novo  the  Lord — Christ,  is  that  spirit  of  the  law  whereof  I  speak,  to  which 
the  letter  was  intended  to  lead  :  and  where  the  Spirit  of  the  Lord — Christ,  is,  there 
is  liberty — Not  the  veil,  the  emblem  of  slavery.  There  is  liberty  from  servile  fear, 
liberty  from  the  guilt  and  from  the  power  of  sin,  liberty  to  behold  with  open  face 
the  glory  of  the  Lord. 

18.  And  accordingly  all  we  that  believe  in  him,  beholding  as  in  a  glass — In  the 
mirror  of  the  Gospel,  the  glory  of  the  Lord — His  glorious  love,  are  transformed 
into  the  same  image — Into  the  same  love,  from  one  degree  of  this  glory  to  another, 
in  a  manner  worthy  of  his  almighty  Spirit. 

What  a  beautiful  contrast  is  here  !  Moses  saw  the  glory  of  the  Lord,  and  it 
rendered  his  face  so  bright,  that  he  covered  it  with  a  veil,  Israel  not  being  able  to 
bear  the  reflected  light.  We  behold  his  glory  in  the  glass  of  his  word,  and  our 
faces  shine  too.  Yet  we  veil  them  not,  but  diffuse  the  lustre  which  is  continu- 
ally  increasing,  as  we  fix  the  eye  of  our  mind  more  and  more  steadfastly  on  his 
glory  displayed  in  the  Gospel. 

IV.  1.  Therefore  having  this  ministry — Spoken  of  chap,  iii,  6,  as  we  have  re 
ceived  mercy — Have  been  mercifully  supported  in  all  our  trials,  we  faint  not — We 
desist  not  in  any  degree  from  our  glorious  enterprise. 

2.  But  have  renounced — Set  at  op6n  defiance,  the  hidden  things  of  shame — Al' 
things  which  men  need  to  hide  or  be  ashamed  of;  not  tcalking  in  craftiness — 
Using  no  disguise,  subtlety,  guile  ;  nor  privily  corrupting  the  pure  word  of  God, 
by  any  additions  or  alterations,  or  by  attempting  to  accommodate  it  to  the  tast«) 
of  the  hearers. 

3.  But  if  our  Gospel  also — As  well  as  the  law  of  Moses. 

4.  The  god  of  this  world — Wiiat  a  sublime  and  horrible  description  of  Satan  ! 
Ho  i  'ndeed  the  god  of  all  that  believe  not,  and  works  in  them  with  inconceivable 
energy,  hath  blinded — Not  only  veiled  the  eye  of  their  understanding.  Illumina 
tion  is  properly  the  reflection  or  propagation  of  light,  from  those  who  are  already 
enlightened  to  others.  Who  is  the  image  of  God — Hence  also  we  may  underetHnd 
how  great  is  the  glory  of  Christ.  He  that  sees  the  Son,  sees  the  Father  in  thf 
face  of  Christ.     The  Son  exactly  exhibits  the  Father  to  us. 

5.  For  the  fault  is  not  in  us,  neither  in  the  doctrine  they  hear  fror;  '  a.  Wt 
preach  not  ourselves — As  able  either  to  enlighten,  or  pardon,  or  sanctiiy  jou,  but 
Jesus  Christ — As  your  only  wisdom,  righteousness,  sanctification  :  and  ourselves 
your  servants — Ready  to  do  the  meanest  offices,  for  Jesus's  sake — Not  for  honour, 
interest,  or  pleasure. 

6.  For  God — hath  shined  in  our  hearts — The  hearts  of  all  those  whom  the  god 
of  this  world  no  longer  blinds  :  God,  who  is  himself  our  light,  not  only  the  au. 
thor  of  light,  but  also  the  fountain  of  it :  to  enlighten  us  with  the  knowledge  of 
the  glory  of  God — Of  his  glorious  love,  and  of  his  glorious  image  ;  in  the  face  if 


CHAPTER  IV  453 

7  But  we  have  this  treasure  in  earthen  vessels   that  the  excellence 

8  of  the  power  may  be  of  God,  and  not  of  us       IVe  are  troubled  on 

9  every  side,  yet  not  crushed ;  perplexed,  but  not  in  despair  ;  Per- 

0  secuted,  but  not  forsaken  ;  thrown  down,  but  not  destroyed  ;  Always 
bearing  about  in   the  body  the  dying  of  the  Lord  Jesus,  that  the 

1 1   life  also  of  Jesus  may  be  manifested  in  our  body.      We  who  live 

are  always  delivered  unto  death  for  the  sake  of  Jesus,  that  the  life 

'2  also  of  Jesus   may  be   mMnifested  in  our  mortal  body.      So  thea 

1  death  worketh  in  us,  but  life  in  you.     Yet  having  the  same  spirit 
of  faith,  according  to  what  is  written,  *  I  believed,  and  therefore  have 

14  I  spoken,  we  also  believe,  and  therefore  speak  :  Knowing  that  he 
who  raised  up  the  Lord  Jesus,  will  also  raise  us  up  by  Jesus,  and 

15  present  us  with  you.     For  all  things  are  for  your  sakes,  that  the 
overflowing  grace  miglit  through  the  thanksgiving  of  many  abound 

16  to  the  glory  of  God.     Therefore  we  faint  not,  but  even  though  the 
outward  man  perish,  yet  the  inward  man  is  renewed  day  by  day. 

17  For  our  light  affliction,  which  is  but  for  a  moment,  worketh  out  for 

18  us  a  far  more  exceeding  and  eternal   weight  of  glory:   While  we 


Jestis  Christ — Which  reflects  his  glory  in  another  manner  than  the  face  of  Mo- 
Bes  did. 

7.  But  we — Not  only  the  apostles,  but  all  true  believers,  have  this  treasure — Of 
Divine  light,  love,  glory,  in  earthen  vessels — In  frail,  feeble,  perishing  bodies.  He 
proceeds  to  show,  that  afflictions,  yea,  death  itself,  are  so  far  from  hindering  the 
ministration  of  the  Spirit,  that  they  even  farther  it,  sharpen  the  ministers,  and  in. 
crease  the  fruit ;  that  the  excellency  of  the  power  which  works  these  in  us,  may 
undeniably  appear  to  be  of  God. 

8.  We  are  troubled,  Si^c.  The  four  articles  in  this  verse  respect  inward,  the 
four  in  the  next,  outward  affliction.  In  each  clause  the  former  part  shows  the 
3arthen  vessels,  the  latter  the  excellence  of  the  power.  Not  crushed — Not  swal- 
lowed  up  in  care  and  anxiety  :  perplexed — What  course  to  take,  but  never  de- 
•pairing  of  his  power  and  love  to  carry  us  through. 

10.  Always — Wherever  wo  go,  bearing  about  in  the  body  the  dying  of  the  Lord 
Jesus — Continually  expecting  to  lay  down  our  lives  like  him ;  that  the  life  aho 
of  Jdsus  might  be  manifested  in  our  body — That  we  may  also  rise  and  be  glorified 
like  him. 

11.  For  we  who  yet  live — Who  are  not  yet  killed  for  the  testimony  of  Jttsus,  are 
always  delivered  unto  death — Are  perpetually  in  the  very  jaws  of  desti  iction ; 
which  we  willingly  submit  to,  that  we  may  obtain  a  better  resurrection. 

12.  So  then  death  worketh  in  us,  but  life  in  you — You  live  in  peace  ;  we  die  -laily. 
Vet  living  or  dying,  so  long  as  we  believe,  we  cannot  but  speak. 

13.  Having  the  same  spirit  of  faith — Which  animated  the  saints  of  old  ;  Divid 
in  particular,  when  he  said,  I  believed,  and  therefore  have  I  spoken,  (that  is,  I 
trusted  in  God,  and  therefore  he  hath  put  this  song  of  praise  in  my  mouth.)  We 
also  speak — We  preach  the  Gospel,  even  in  the  midst  of  affliction  and  death,  be- 
cause we  believe  that  God  will  raise  us  up  from  the  dead,  and  will  present  us — 
Ministers,  toith  you — All  his  members,  faultless  before  his  presence  with  exceed, 
mgjoy. 

15.  For  all  things — Whether  adverse  or  prosperous,  are  for  your  sakes — For  the 
profit  of  all  that  believe,  as  well  as  all  that  preach,  that  the  overflowing  grace — 
\Vhich  continues  you  alive  both  in  soul  and  body,  might  abound  yet  more  through 
tke  thanksgiving  of  many — For  thanksgiving  invites  more  abundant  graee. 

16.  Therefore — Because  of  his  grace,  we  faint  not.  The  outward  man — Tlie 
jody ;  the  inward  man — The  soul. 

17.  Our  light  affliction — The  beauty  and  sublimity  of  St.  Paul's  expressions 
nere,  as  descriptive  of  heavenly  glory,  opposed  to  temporal  afflictions,  surpass 
all  imagination,  and  cannot  be  preserved  in  any  translation  or  paraphrase,  which 
*fter  all  must  sink  infinitely  below  the  astonishing  original. 

»  Psalm  cxvi,  10. 


t56  II.  CORINTHIANS 

aim  not  at  the  things  that  are  seen,  but  at  the  things  that  are  no 
seen  ;  for  the  things  that  are  seen  are  temporal,  but  the  things  thai 
are  not  seen  are  eternal. 
V.       For  we  know  that  if  oui  earthly  house  of  thii>  tabernacle  be  du- 
solved,  we  have  a  building  from  God,  a  house  not  made  with  hands, 

2  eternal  in  the  heavens.     For  in  this  we  groan,  earnestly  desiring  to 

3  be  clothed  upon  with  our  house  which  is  from  heaven  :   If  being 

4  clothed,  we  shall  not  be  found  naked.  For  we  who  are  in  thu 
tabernacle  groan,  being  burdened  :  not  that  we  would  be  unclothed, 
but  clothed  upon,  that  what  is   mortal  may  be  swallowed   up  of 

5  life.     Now  he  that  hath  wrought  us  to  this   very  thing  is  God, 

6  who  hath  also  given  us  the  earnest  of  the  Spirit.  Therefore  we 
always  behave  undauntedly;  knowing  that  while  we  are  sojourn- 

7  ing  in  the  body,  we  are  absent  from  the  Lord  :  (For  we  walk  by 

8  faith,  not  by  sight.)  We  behave  undauntedly,  /  say,  and  are  will- 
mg  rather  to  be  absent  from  the  body,  and  present  with  the  Lord. 

9  Therefore  we  are  ambitious,  whether  present  or  absent,  to  be 
10  well  pleasing  to  him.     For  we  must  all  appear  before  the  judg- 
ment seat  of  Christ,  that  every  one  may  receive  according  to  what 

18.  The  things  that  are  seen — Men,  money,  things  of  earth ;  the  things  that 
are  not  seen — God,  grace,  heaven. 

V.  1.  Our  earthly  house — Which  is  only  a  tabernacle  or  tent,  not  designed  for 
a  lasting  habitation. 

2  Desiring  to  be  clothed  upon — This  body  (which  is  now  covered  with  flesh 
an!  blood)  with  the  glorious  house  which  is  from  heaven.  Instead  of  flesh  and 
blood,  which  cannot  enter  heaven,  the  rising  body  will  be  clothed  or  covered  with 
what  is  analogous  thereto,  but  incorruptible  and  immortal.  Macarius  speaks 
largely  of  this. 

3.  If  being  clothed — As  with  the  image  of  God  while  we  are  in  the  body,  we 
shall  not  be  found  naked — Of  the  wedding  garment. 

4.  We  groan,  being  burdened — The  apostle  speaks  with  exact  propriety.  A 
burden  naturally  expresses  groans.  And  we  are  burdened  with  numberless  afilic- 
tions,  infirmities,  temptations,  sins.  Not  that  we  would  be  unclothed — Not  that 
we  desire  to  remain  without  a  body.  Faith  does  not  understand  that  philosophi. 
cal  contempt  of  what  the  wise  Creator  has  given  ;  but  clothed  upon — With  the 
glorious,  immortal,  incorruptible,  spiritual  body,  that  what  is  mortal — This  pre- 
sent mortal  body,  may  be  swallowed  up  of  life — Covered  with  that  which  lives 
for  ever. 

5.  Now  he  that  hath  wrought  us  to  this  very  thing — This  longing  for  immor- 
tality,  is  God  ;  for  none  but  God,  none  less  than  the  Almighty,  could  have  wrought 
this  in  us. 

6.  Therefore  we  behave  undauntedly — But  most  of  all  when  we  have  death  in 
view ;  knowing  that  our  geatest  happiness  lies  beyond  the  grave. 

7.  For  we  cannot  clearly  see  him  in  this  life,  wherein  we  walk  by  faith  only  : 
9n  evidence  indeed  that  necessarily  implies  a  kind  of  seeing  Inm  who  is  invisible 
yet  as  far  beneath  what  we  shall  have  in  eternity,  as  it  is  above  that  of  bare,  un- 
asristed  reason. 

8.  Present  with  the  Lord — This  demonstrates  that  the  happiness  of  th:  sair.n 
IS  not  deferred  till  the  resurrection. 

9.  Therefore  we  are  ambitious — The  only  ambition  which  .las  place  .n  a  Chris, 
tian,  whether  present — In  the  body,  or  absent — From  it. 

10.  For  we  all — Apostles  as  well  as  other  men,  whether  now  present  in  the 
body,  or  absent  from  it,  must  appear — Openly,  without  covering,  where  all  hidden 
things  will  be  revealed,  probnbly  the  sins  even  of  the  faithful,  which  were  forgiven 
long  before.  For  many  of  their  good  works  (as  their  repentance,  their  revenge 
against  sin)  cannot  otherwise  appear.  But  this  will  be  done  at  their  own  desire, 
without  grief  and  without  shame.     According  to  what  he  hath  done  in  the  body 


CHAPTER  V.  457 

11  he  hath  done  in  the  body,  whether  good  or  evil.  Knowing  there- 
fore the  terror  of  the  Lord,  we  persuade  men :  but  we  are  made 
manifest  to  God,  and  I  trust  we  are  made  iruinifest  in  your  con- 

12  sciences  also.  We  do  not  again  recommend  ourselves  to  you  •, 
but  we  give  you  an  occasion  of  glorying  on  our  behalf,  that  ye  maj 
have  something  to  answer  them  who  glory  in  appearance,  and  not 

1 3  in  h'3art.     For   if  we  are  transported    beyond  ourselves,  it  is  to 
i  4    God  ,  if  we  are  sober,  it  is  for  your  sakes.     For  the  love  of  f  hrisf 

constraineth  us,  while  we  thus  judge,  that  if  one  died  for  all   then 

15  were  all  dead:  And  that  he  died  for  all,  that  they  who  live  should 
not  henceforth  live  to  themselves,  but  to  him  who  died  for  them, 

16  and  rose  again.  So  that  we  from  this  time  know  no  one  after  the 
flesh  ;  yea,  if  we  have  known  even  Christ  after  the  flesh,  yet  now 

17  we  know  him  so  no  more.  Therefore  if  any  one  be  in  Christ, 
there  is  a  new  creation :  the  old  things   are  passed  away ;  behold, 

18  all  things  are  become  new  :   And  all  things  are  from  God,  who  hath 

whether  good  or  evil — In  the  body  he  did  either  good  or  evil.     In  the  body  he  is 
recompensed  accordingly. 

11.  Knowing  therefore  the  terror  of  the  Lord,  we  the  more  earnestly  persuade 
men  to  seek  his  favour :  and  as  God  knoweth  this,  so  I  trust  ye  know  it  in  your 
own  consciences. 

12.  We  do  not  say  this,  as  it  we  thought  there  was  any  need  of  again  recom 
mending  ourselves  to  you,  but  to  give  you  an  occasion  of  rejoicing  and  praising 
God,  and  to  furnish  you  with  an  answer  to  those  false  apostles,  who  glory  in 
appearance,  but  not  in  heart,   being  condemned  by  their  own  consciences. 

13.  For  if  wc  are  transported  beyond  ourselves — Or  at  least  appear  so  to 
others,  (treated  of  ver.  15-21,)  speaking  or  writing  with  uncommon  vehemence, 
it  is  to  God — He  understands  (if  men  do  not)  the  emotion  which  himself  inspires. 
If  we  be  sober — (treated  of,  chap,  vi,  I-IO,)  if  I  proceed  in  a  more  calm,  sedate 
manner,  it  is  for  your  sakes — Even  good  men  bear  this,  rather  tlian  the  other 
method  in  their  teachers.     But  these  must  obey  God,  whoever  is  offended  by  it. 

14.  For  the  love  of  Christ  to  us,  and  our  love  to  him,  constraineth  us — Both 
to  the  one  a. id  the  otiier,  bcareth  us  on  with  such  a  strong,  steady,  prevailing 
influence,  as  winds  and  tides  exert  when  they  waft  the  vessel  to  its  destined 
harbour :  while  we  thus  judge,  that  if  Christ  died  for  all,  then  were  all,  even 
the  best  of  men,  naturally  dead — In  a  state  of  spiritual  death,  and  liable  to  death 
eternal.  For  had  any  man  been  otherwise,  Christ  had  not  needed  to  have  died 
for  him. 

15.  And  that  he  died  for  all — That  all  might  be  saved,  that  they  who  live — That 
all  wiio  live  upon  the  earth,  should  not  henceforth — From  the  moment  they  know 
him,  live  unto  themselves — Seek  their  own  honour,  profit,  pleasure,  but  unto  him 
— In  all  righteousness  and  true  holiness. 

16.  So  that  we  from  this  time — That  we  know  the  love  of  Christ,  know  no 
'jne — Neither  ourselves,  nor  you,  neither  the  rest  of  the  apostles,  Gal.  ii,  6, 
nor  any  other  person,  after  the  flesh — According  to  his  former  state,  country, 
descent,  nobility,  riches,  power,  wisdom.  We  fear  not  the  great;  we  regard 
uot  the  rich  or  wise  ;  we  account  not  the  least  less  than  ourselves .  we  c  )nsidei 
all,  oi  ly  in  order  \3  save  all.  Who  is  he  that  thus  knows  no  one  after  thp 
Issli  f  In  what  land  do  these  Christians  live  ?  Yea,  ^f  we  have  known  evet, 
Vkr'isi  aftei  the  flesh — So  as  to  love  him  barely  with  a  natural  love;  so  as  to 
glcry  in  having  conversed  witii  him  on  earth  ;  so  as  to  expect  only  temporil 
benefits  from  him. 

17.  Thenfore  if  any  one  be  in  Christ — A  true  believer  in  him,  there  tw  a  new 
creation — Only  the  power  that  makes  a  world  can  make  a  Christian.  And  when 
he  is  so  crented,  the  old  things  are  passed  auiay — Of  their  own  accord,  even  as 
snow  in  spring.  Behold!  the  present,  visible,  undeniable  change!  All  thingt 
are  become  new — He  has  new  life,  new  senses,  new  faculties,  new  affections, 
aev  appetitns,  new  ideas  and  conceptions.     His  whole  tenor  of  action  and  con 


458  II.  CORINTHIANS. 

reconciled  us  to  himself  through  Jesus  Christ,  and  hath  given  to  us 

19  the  ministry  of  reconciliation:  Namely,  that  God  was  in  Chrisl 
reconciling  the  world  to  himself,  not  imputing  their  trespasses  to 

20  them,  and  hath  committed  to  us  the  word  of  reconciliation.  There- 
fore we  arc  ambassadors  for  Christ,  as  though  God  were  entreating 
bv  us  ;  w(  beseech  you,  in  Christ's  stead,  be  ye  reconciled  to  God 

2     For  he  hath  made  him,  who  knew  no  sin,  a  sin  offering  for  us,  ths. 

we  might  be  made  the  righteous  people  of  God  through  him. 
VI         We  then,  as  fellow  labourers,  do  also  exhort  you,  not  to  receive 

2  the  grace  of  God  in  vain.  (For  he  saith,  *  I  have  heard  thee  in  an 
acceptable  time,  and  in  a  day  of  salvation  have  I  succoured  thee  , 
behold,  now  is  the  accepted  time  ;  behold,  now  is  the  day  of  sal- 

3  vation.)     Giving  no  offence  in  any  thing,  that  the  ministry  be  not 

4  blamed :  But  in  all  things  approving  ourselves  as  the  ministers  of 
God,  in  much  patience,  in  afflictions,  in  necessities,  in  distresses, 

versation  is  new,  and  he  lives,  as  it  were,  in  a  new  world.  God,  men,  the  whole 
creation,  heaven,  earth,  and  all  therein,  appear  in  a  new  light,  and  stand  related 
to  him  in  a  new  manner,  since  he  was  created  anew  in  Christ  Jesus. 

18.  And  all  these  new  things  are  from  God,  considered  under  this  very  notion, 
as  reconciling  us — The  world,  ver.  39,  to  himself. 

19.  Namely — The  sum  of  which  is,  God — The  whole  Godhead,  but  more  emi- 
nently  God  the  Fatlier,  was  in  Christ,  reconciling  the  world — Which  was  before 
at  enmitv  with  God,  to  himself — So  taking  away  that  enmity,  which  could  no 
otherwis'^  be  removed  than  by  the  blood  of  the  Son  of  God. 

20.  Therefore  we  are  ambassadors  for  Christ — we  beseech  you  in  ChrisVs  stead 
— Herein  the  apostle  might  appear  to  some  transported  beyond  himself.  In  ge 
neral  he  uses  a  more  calm,  sedate  kind  of  exhortation,  as  in  the  beginning  of  the 
next  chapter.  What  unparalleled  condescension  and  divinely  tender  mercies  are 
displayed  in  this  verse  ?  Did  the  judge  ever  beseech  a  condemned  criminal  to 
accept  of  pardon  ?  Does  the  creditor  ever  beseech  a  ruined  debtor  to  receive  an 
acquittance  in  full  ?  Yet  our  almighty  Lord,  and  our  eternal  Judge,  not  only 
vouchsafes  to  offer  these  blessings,  but  invites  us,  entreats  us,  and  with  the  most 
tender  importunity  solicits  us  not  to  reject  them, 

21.  He  made  him  a  sin  offering,  who  knew  no  sin — A  commendation  peculiar 
to  Christ;  for  vs — Who  knew  no  righteousness;  who  were  inwardly  and  out- 
wardly nothing  but  sin  ;  who  must  have  been  consumed  by  the  Divine  justice, 
had  not  this  atonement  been  made  for  our  sins,  that  we  might  be  made  the  right, 
eous  people  of  God  through  him — Might  through  him  be  invested  with  that  right, 
eousness,  first  imputed  to  us,  then  implanted  in  us,  which  is  in  every  sense  the 
righteousness  of  God. 

VI.  1,  We  then — Not  only  beseech,  but  as  fellow  labourers  with  you,  who  are 
working  out  your  own  salvation,  do  also  exhort  you,  not  to  receive  the  grace  of 
God,  which  we  have  been  now  describing,  in  vain.  We  receive  it  by  faith,  and 
not  in  vain,  if  we  add  to  this,  persevering  holiness. 

2  For  he  saith — The  sense  is.  As  of  old  there  was  a  particular  time  wherein 
God  was  pleased  to  pour  out  his  particular  blessing,  so  there  is  now.  And  this 
is  I'ifl  particular  time  :  this  is  a  time  of  peculiar  blessing. 

3.  Giving,  as  far  as  in  ns  lies,  no  offence,  that  the  ministry  be  not  blamed  on  oar 
account. 

4.  But  approving  ourselves  as  the  ministers  of  God — Such  as  hie  linisters  ought 
to  be,  in  much  patience,  shown,  1.  In  afflictions,  necessities,  distresses,  (a 
which  are  general  terms.l  2.  In  stripes,  imprisonments,  tumults,  (which  are 
particular  sorts  of  affliction,  necessity,  distress.)  3.  3n  la'-ours,  watchings,  fast, 
ings,  voluntarily  endured.  All  these  are  expressed  in  ihe  plural  number,  to 
denote  a  variety  of  them.  In  afflictions,  several  ways  to  escape  rnay  appear, 
though  none  without  difficulty;  in  necessities,  one  only,  and  that  a  difficult  one 
in  distresses,  none  at  all  appears. 

*  Isaiah  xlix,  6. 


CHAPTER  VI.  459 

5  In  stripes,  in  imprisonments,  in  tumults,  in  libourai,  in  waichings, 

6  in  fastings  ;  By  purity,  by  prudence,  by  long  s  iffering,  by  kindness, 

7  by  the  Holy  Ghost,  by  love  unfeigned.  By  the  word  of  truth,  by  the 
power  of  God,  by  the  armour  of  righteousness  on  the  right  hand  and 

8  the  left :  Through  honour  and  dishonour,  through  evil  report  and 

9  good  report ;  as  deceivers,  yet  true  ;  As  unknown,  yet  well  known ; 
10  as  dying,  yet  behold  we  live  •  as  chastened,  yet  not  killed  ;  As  sor- 
rowing, yet  always  rejoicinjr ,  as  poor,  yet  making  many  rich  ;  as 
having  nothing,  yet  possessing  all  things. 

il        O  ye  Corinthians,  our  mouth  is  open  toward  you;  our  heart  is 

12  enlarged.     Ye  are  not  straitened  in  us;  but  ye  are  straitened  in 

13  your  own  bowels.     Now  for  a  recompense  of  the  same,  (I  speak 

14  as  to  my  children,)  be  ye  also  enlarged.  Be  not  unequally  yoked 
with  unbelievers  ;  for  what  fellowship  hath  righteousness  with 
unrighteousness  ?  or  what  communion  hath  light  with  darkness  ? 

15  And  what  concord  hath  Christ  with  Belial  ?     Or  what  part  hath  a 

16  believer  wiih  an  infidel?     And  what  agreement  hath  the  temple  of 

5.  In  tumults — The  Greek  word  implies  such  attacks  as  a  man  cannot  stand 
against,  but  which  bear  him  hither  and  thither  by  violence. 

6.  By  prudence — Spiritual,  Divine ;  not  what  the  world  terms  so.  Worldly 
prudence  is  the  practical  use  of  worldly  wisdom  ;  Divine  prudence  is  the  due  ex- 
ercise of  grace,  making  spiritual  understanding  go  as  far  as  possible.  By  love 
unfeigned — The  chief  fruit  of  the  Spirit. 

7.  By  the  convincing  and  converting  power  of  God,  accompanying  his 
word,  and  also  attesting  it  by  divers  miracles.  By  the  armour  of  righteousness 
on  the  right  hand  and  the  left — That  is,  on  all  sides,  the  panoply  or  whole 
armour  of  God. 

8.  By  honour  and  dishonour — When  we  are  present ;  by  evil  report  and  good 
report — When  wc  are  absent.  Who  could  bear  honour  and  good  report,  were 
it  not  balanced  by  dishonour?  As  deceivers — Artful,  designing  n.en.  So  the 
world  represents  all  true  ministers  of  Christ ;  yft  true — Upright,  sincere  in  the 
sight  of  God. 

9.  As  unknown — For  the  world  knoweth  us  not,  as  it  knew  him  not ;  yet  well 
known — To  God,  and  to  those  who  are  the  seals  of  our  ministry.  As  dying,  yet 
behold — Suddenly,  unexpectedly!  God  interposes,  and  we  live, 

10.  As  sorrowing — For  our  own  manifold  imperfections,  and  for  the  sins  anc 
sufferings  of  our  brethren;  yet  always  rejoicing — In  present  peace,  love,  power, 
and  a  sure  hope  of  future  glory.  As  having  nothing,  yet  possessing  all  things — 
For  all  things  are  ours,  if  we  are  Christ's.  What  a  magnificence  of  thL.ught 
is  this ! 

11.  From  the  praise  of  the  Christian  ministry,  (which  he  began,  chap,  ii,  14.) 
he  now  draws  his  affectionate  exhortation,  O  ye  Corinthians — He  seldom  useo 
this  appellation;  but  it  has  here  a  peculiar  force :  our  inouth  is  open  toward  yow— 
With  umommon  freedom,  because  our  heart  is  enlarged  in  tenderness. 

12.  Ye  are  not  straitened  in  us — Our  heart  is  wide  enough  to  receive  you  all : 
but  ye  are  straitened  in  your  own  bowels — Your  hearts  are  shut  up,  and  so  no* 
capable  of  the  blessings  ye  might  enjoy. 

13.  Now  for  a  recompense  of  the  same — Of  my  paternal  tenderness,  (/  speak  at 
6  my  children — I  ask  nothing  hard  or  grievous,)  be  ye  also  enLxr^ed — Open  you. 
ififts,  first  tc  God,  and  then  to  us  :  see  chap,  viii,  5  ;  that  God  may  dwell  in  you, 
t'nix^:.  VI,  16;  vii,  1  ;  and  tliat  ye  may  receive  us,  chap,  vii,  2. 

14.  Be  not  unequally  yoked  with  unbelievers — Christians  with  Jews  or  heathens. 
The  apostle  particularly  speaks  of  marriage  :  but  the  reasons  he  urges  equally 
hold  against  any  needless  intimacy  witli  them.  Of  the  five  questions  that  follow, 
the  three  former  contain  the  argument;  the  two  latter  the  conclusion. 

15.  What  concord  hath  Christ — Whom  ye  serve,  with  Belial — To  whom  they 
Delong  ? 

16.-  What  agreement  hath  the  temple  of  God  with  idols? — If  God  would  not 


460  II.  CORINTHIANS. 

God  with  idols  ?     Now  ye  are  the  tempie  of  the  living  God,  aa 
God  hath  said,  *  I  will  dwell  in  them,  and  walk  in  them,  and  I  will 

17  be  to  them  a  God,  and  they  shall  be  to  me  a  people,  f  Therefore 
come  out  from  among  them,  and  be  ye  separate,  and  touch  not  the 

18  unclean  person,  saith  the  Lord,  and  I  will  receive  you,  |  And  will 
be  to  you  a  Father,  and  ye  shall  be  to  me  sons  and  daughters,  saith 
the  Lord  Almighty. 

VIL     Having  therefore,  beloved,  these  promises,  let  us  cleans3  our- 
selves from  all  pollution  of  the  flesh  and  of  the  spirit,  pe  rfecting 
holiness  in  the  fear  of  God. 
2       Receive  us.     We  have   hurt    no   man,  we   have   corrupted  no 
<  man,  we  have  defrauded  no  man.     I  speak  not  to  condemn  you ; 
for  I  have  said  before,  that  ye  are  in  our  hearts,  to  live  and  to  die 

4  with  you.  Great  is  my  freedom  of  speech  toward  you  ;  great  is 
my  glorying  over  you  :     I  am  filled  with  comfort,  I  exceedingly 

5  abound  with  joy  over  all  our  aflliction.  For  when  we  were  come 
into  Macedonia,  our  flesh  had  no  rest,  but  we  were  troubled  on 
every  side  :  from  without  were  fightings,  from  within  were  fears. 

6  But  God,  who  comforteth  them  that  are  brought  low,  comforted  us 

endure  idols  in  any  part  of  the  land  wherein  he  dwelt,  how  much  less  under  his 
own  roof?  He  does  not  say,  With  the  temple  of  idols.  For  idols  do  not  dwell 
in  their  worshippers.  As  God  hath  said — To  his  ancient  Church,  and  in  them 
to  all  the  Israel  o'  iyi,  I  will  dwell  in  them,  and  walk  in  them — The  former 
signifying  his  per^etiial  presence ;  tlie  latter  his  operation  :  and  I  will  be  to 
them  a  God,  and  they  shall  be  to  me  a  people — The  sum  of  the  whole  Gospel 
covenant. 

17.  Touch  not  the  unclean  person — Keep  at  the  utmost  distance  from  him  ;  and 
I  will  receive  you — Into  my  house  and  family. 

18.  And  ye  shall  be  to  me  for  sons  and  for  daughters,  saith  the  Lord  Almighty — 
The  promise  made  to  Solomon,  1  Chron.  xxviii,  6,  is  here  applied  to  all  believers  ; 
as  the  promise  made  particularly  to  Joshua  is  applied  to  them,  Heb.  xiii,  5.  Who 
can  express  the  worth,  who  can  conceive  the  dignity,  of  this  Divine  adoption  ? 
Yet  it  belongs  to  all  who  believe  the  Gospel,  who  have  faith  in  Christ.  They 
have  access  to  the  Almighty;  such  free  and  welcome  access  as  a  beloved  child  to 
an  indulgent  father.  To  him  they  may  fly  for  aid  in  every  difSculty,  and  from  him 
obtain  a  supply  in  all  their  wants. 

VII.  1.  Let  us  cleanse  ourselves — This  is  the  latter  part  of  the  exhortation, 
which  was  proposed,  chap,  vi,  1,  and  resumed,  ver.  14;  from  all  pollution  of 
the  flesh — All  outward  sin,  and  of  the  spirit — All  inward.  Yet  let  us  not  rest 
in  negative  religion,  but  perfect  holiness — Carrying  it  to  the  height  in  all  its 
branches,  and  enduring  to  the  end  in  the  loving  fear  of  God,  the  sure  foundation 
of  all  holiness. 

2.  Receive  us — The  sunc  of  what  is  said  in  this,  as  well  as  in  the  tenth  an'' 
following  chapters.  We  have  hurt  no  man — In  his  person  ;  we  have  corrupted  nn 
man — In  his  principle ;  we  have  ds/riuded  no  man — Of  his  property.  In  this  he 
intimates  likewise  the  good  he  had  done  them,  but  with  the  utmost  modesty,  as 
it  were  not  looking  upon  it 

3.  /  speak  not  to  condemn  you — Not  as  if  I  accused  you  of  laying  this  tn  u.y 
charge,  I  am  so  far  from  thinking  so  unkindly  of  you,  that  ye  are  in  our  hearts 
to  live  and  to  die  with  you — That  is,  I  could  rejoice  to  spend  all  my  days  with 
jou. 

4.  /  am  filled  with  comfort — Of  this  he  treats,  ver.  6,  &c  ;  of  his  Joy,  ter.  7, 
&.c;  of  both,  ver.  13. 

5.  O  ir  flesh — That  is,  we  ourselves,  had  no  rest :  from  without — From  the 
heathens,  were  fightings — Furious  and  cruel  oppositions  :  from  within — From 
our  brethren,  were  fears — Lest  they  should  be  seduced. 

•  Lev.  XXVI,  11,  &c.  t  Isaiah  li,  11  ;  Zeph.  iii,  19.  20.  J  Isaiah  xHii,  6. 


CHAPTER  VIII.  4«: 

7  by  the  coming  of  Titus.  And  not  only  by  las  coming,  but  also  by 
the  comfort  wherewith  he  was  comforted  over  you,  when  he  told  us 
your  earnest  desire,  your  grief,  your  zeal  for  me,  so  that  I  rejoiced 

8  the  more.  For  I  do  not  repent  that  I  grieved  you  by  the  letter, 
though  I  did  repent :    (for  1   see   that  letter  grieved  you,  though 

9  but  for  a  season.)  Now  I  rejoice,  not  that  ye  were  grieved,  but 
that  ye  grieved  to  repentance  ;  for  ye  grieved  in  a  godly  manner 

I C  so  that  ye  received  damage  by  us  in  nothing.  For  godly  sorrow 
worketh  repentance  unto  salvation  not  to  be  repented  of,  whereas 

1 1  tlie  sorrow  of  the  world  worketh  death.  For  behold,  this  very  thing, 
that  ye  sorrowed  after  a  godly  manner,  how  great  diligence  it 
wrought  in  you,  yea,  clearing  of  yourselves,  yea,  indignation,  yea, 
fear,  yea,  vehement  desire,  yea,  zeal,  yea,  revenge  1    In  all  things 

12  ye  have  approved  yourselves  to  be  pure  in  this  matter.  And 
though  I  wrote  to  you,  it  was  not  for  his  sake  who  had  done  the 
wrong,  nor  for  his  sake  who  had  suffered  it,  but  for  the  sake  of 
manifesting  to  you  in  the  sight  of  God  our  diligent  care  over  you 

1 3  Therefore  we  were  comforted  in  your  comfort,  and  we  rejoiced 
the  more  exceedingly  in  the  joy  of  Titus,  because  his  spirit  was  re- 

14  freshed  by  you  all.  So  that  if  I  had  boasted  any  thing  of  you  to  him, 
I  am  not  ashamed  ;  but  as  we  speak  all  things  ta  you  in  truth,  so 

15  also  our  boasting  to  Titus  is  found  a  truth.  And  his  tender  affec- 
tion is  more  abundant  toward  you,  calling  to  mind  the  obedience  of 

16  you  all,  how  ye  received  him  with  fear  and  trembling.  I  rejoice, 
therefore,  that  I  have  confidence  in  you  in  all  things. 

VIII.     Moreover,    brethren,   we   declare   to   you   the   grace   of  God, 

2  bestowed  on  the  Churches  in  Macedonia,  That  in  a  great  trial  of 
affliction,  their  overflowing  joy  and  their  deep  poverty  abounded  to 

3  the  riches  of  their  liberality :    That  to  their  power,  I  testify,  and 

4  beyond  their  power,  they  were  willing  of  themselves.  Praying  us 

7.  Your  earnest  desire — To  rectify  what  had  been  amiss  ;  your  grief — For  what 
had  offended  God,  and  troubled  me. 

8.  /  did  repent — That  is,  I  felt  a  tender  sorrow  for  having  grieved  you,  till  1 
saw  the  happy  effect  of  it. 

10.  The  sorrow  of  this  world — Sorrow  that  arises  from  worldly  considerations, 
worketh  death — Naturally  tends  to  work,  or  occasion  death,  to.nporal,  spiritual, 
and  eternal. 

11.  How  great  diligence  it  wrought  in  you — Shown  in  all  the  following  parti, 
culars.  Yea,  clearing  of  yourselves — Some  had  been  more,  some  less  faulty  ; 
whence  arose  these  various  affections.  Hence  their  apologizing  and  indignation, 
with  respect  to  themselves;  their  fear  and  desire,  with  respect  to  the  apostles; 
their  zeal  and  revenge,  with  respect  to  tlie  offender ;  yea,  and  themselves  also. 
Clearing  of  yourselves — From  either  sharing  in,  or  approving  of  his  sin  ;  indig. 
nation — That  ye  had  not  immediately  corrected  the  offender  ;  fenr — Of  God's 
llsp^-^asure,  or  lest  I  should  come  with  a  rod  ;  vehement  desire — To  see  me  agiin  , 
.eil— For  the  glory  of  God,  and  the  soul  ofthit  sinnrr;  yea,  revenge — Ye  took 
I  V.nd  of  holy  revenge  upon  yourselves,  being  scarce  able  to  forgive  yourselves. 
In  all  things  ye — As  a  Church,  have  approved  yourselves  to  be  pure — That  is,  free 
from  blame,  since  ye  received  my  letter. 

12.  It  was  not  only  or  chiefly  for  the  sake  of  the  incestuous  person,  or  of  his 
father ;  but  to  show  my  care  over  you. 

VIII.  1.  Wc  declare  to  you  the  grace  of  God — Which  evidently  appeared  by 
lliis  happy  eff^ict. 

2.  In  a  great  triil  of  affliction — Being  continually  persecuted,  harassed,  and 
plundered. 
30 


46a  II.  CORINTHIANS. 

with  muci.  entreaty,  to  receive  the  gift  ana  take  a  part  in  ministering 

5  it  to  the  saints.     And  this  they  did  not  as  we  hoped  ;  but  first  gave 

6  themselves  to  the  Lord,  and  to  us  by  the  will  of  God :  So  that  we 
desired  Titus,  that  as  he  had  begun  before,  so  he  would  also  com- 

7  plete  this  gift  among  you.  Therefore  as  ye  abound  in  evi  ry  thing 
in  faith,  and  utterance,  and  knowledge,  and  all  diligence,  and  ir 

6  your  love  to  us,  see  that  ye  abound  in  this  grace  also.  I  speak  ro 
by  way  of  command,  but  that  by  the  diligence  of  others,  I  ma^ 

9  prove  the  sincerity  of  your  love.  For  ye  know  the  grace  of  Ou: 
Lord  Jesus  Christ,  that  though  he  was  rich,  yet  for  your  sake  he 

10  became  poor,  that  ye  thrungh  his  poverty  might  be  rich.  Aiic' 
herein  I  give  my  advice  :   for  this  is  expedient  for  you,  who  have 

1 1  begun  a  year  ago,  not  only  to  do,  but  also  to  do  it  willingly.  Now 
therefore  complete  the  work,  that  as  there  was  a  ready  will,  so  there 

12  way  be  also  a  performance,  in  proportion  to  what  ye  have.  For  if 
there  be  first  a  ready  mind,  a  man  is  accepted  according  to  what 

Ij  he  hath,  not  according  to  what  he  hath  not.     For  I  do  not  mean, 

14  that  others  should  be  eased,  and  you  burdened  ;  But  by  an  equality, 
let  your  abundance  be  at  this  time  a  supply  to  their  want :  that 
their  abundance  also  may  be  a  supply  to  your  want,  that  there  may 

15  be  an  equality,  As  it  is  written,  *  He  that  had  gathered  the  most, 
had  nothing  over ;  and  he  that  had  gathered  the  least,  did  not  lack. 

16  But  thanks  be  to  God,  who  putteth  the  same  diligent  care  for 

17  you  into  the  heart  of  Titus.  For  he  accepted  indeed  the  exhorta- 
tion, but  being  more  forward,  he  went  to  you  of  his  own  accord. 

18  And  we  have  sent  with  him  the  brother,  whose  praise  in  the  Gospel 

4.  Praying  us  with  much  entreaty — Probably  St.  Paul  had  lovingly  admonishid 
them  not  to  do  beyond  their  power. 

5.  And  not  as  we  hoped — That  is,  beyond  all  we  could  hope  ;  they  gave  them. 
reives  to  us  by  the  will  of  God — In  obedience  to  his  will,  to  be  wholly  directed 
6y  us. 

6.  As  he  had  begun — When  he  was  with  you  before. 

9.  For  ye  know — And  this  knowledge  is  the  true  source  of  love  ;  the  grace — 
The  most  sincere,  most  free,  and  most  abundant  love.  He  became  poor — In  be- 
coming  man,  in  all  his  life  ;  in  his  death  :  rich — In  the  favour  and  image  of  God. 

12.  A  man — Every  believer,  is  accepted — With  God,  according  to  ichat  he  hath 
— And  the  same  rule  holds  universally.  Whoever  acknowledges  himself  to 
be  a  vile,  guilty  sinner,  and  in  consequence  of  this  acknowledgment  flies  foi 
refuge  to  the  wounds  of  a  crucified  Saviour,  and  relies  on  his  nr  erits  alone  foi 
salvation,  may,  in  every  circumstance  of  life,  apply  this  indulgent  declaration  to 
himself. 

14.  That  their  abundance — If  need  should  so  require,  may  be — At  anothei 
time,  a  supply  to  your  want,  that  there  may  be  an  equality — No  want  on  one  siie 
no  superfluity  on  the  other.  It  may  likewise  have  a  farther  meaning  .  that  af 
the  temporal  bounty  of  the  Corinthians  did  now  supply  the  tempoial  wants  of 
their  poor  brethren  in  Judea ;  so  the  prayers  of  these  might  be  a  means  of  bring 
ing  down  many  spiritual  blessings  on  their  benefactors.  So  thai  all  the  spiritjai 
wants  of  the  one  might  be  amply  supplied  ;  all  the  temporal  of  the  other. 

15.  As  it  is  written.  He  that  had  gathered  the  inost,  had  nothing  over ;  and  hi 
that  had  gathered  the  least,  did  not  lack — That  is,  in  which  that  scripture  is  in 
another  sense  fulfilled. 

17.  Being  more  forward — Than  to  need  it,  though  he  received  it  well. 

18.  We — I  and  Timothy  ;  the  brother — The  ancients  generally  suppose  this  was 
St.  Luke,  whose  praise — For  faithfully  dispensing  the  Gospel,  is  through  all  the 
Churches. 

*  Exodus  xn.  18. 


CHAPTER  IX.  463 

^9  IS  through  all  the  Churches  :  (And  not  only  so,  but  he  was  also 
appointed  by  tlie  Churches  to  be  a  fellow  traveller  with  us,  with  this 
gift,  whicli  is  administered  by  us,  to  the  glory  of  the  Lord  himself, 

20  and  for  the  declaratio7i  of  our  ready  mind.)  Avoiding  this,  lest  any 
one  should  blame  us  in  this  abundance,  which  is  administered  by 

21  us.     For  we  provide  things  honest,  not  only  before  the  Lord,  but 

22  alsc  before  men.  And  we  have  sent  with  them  our  brother,  whom 
we  have  often  proved  diligent  in  many  things,  but  now  much  more 

?  i  diligent,  through  his  great  confidence  in  you.  If  any  inquire  con- 
cerning Titus,  he  is  my  partner,  and  fellow  labourer  with  respect 
to  you  ;  or  concerning  our  brethren,  they  are  the  messengers  of  the 

24  Churches,  the  glory  of  Christ.  Show  therefore  to  thein  before  the 
Churches,  the  proof  of  your  love  and  of  our  boasting  on  your  behalf. 

IX.      For  concerning  the  ministering  to  the  saints,  it  is  superfluous 

2  for  me  to  write  to  you.  For  I  know  your  readiness,  which  I  boast 
concerning  you  to  the  Macedonians,  that  Achaia  was  ready  a  year 

3  ago,  and  your  zeal  had  provoked  very  many.  Yet  I  have  sent  the 
brethren,  lest  our  boasting  of  you  on  this  head  should  be  made  vain, 

4  that,  as  I  said,  ye  may  be  ready  ;  Lest  if  any  of  the  Macedonians 
come  up  with  me,  and  find  you  unprepared,  we  (not  to  say  you)  be 

5  ashamed  of  this  confident  boasting.  Therefore  I  thought  it  neces- 
sary to  desire  the  brethren  to  go  before  to  you,  and  complete  this 
your   bounty,  which  had  been  spoken  of  before,  that  it  may  be 

6  ready  as  a  bounty,  and  not  as  a  matter  of  covetousness.  And  this 
/  say,  He  that  soweth  sparingly,  shall  reap  also  sparingly ,  and  he 

7  that  soweth  bountifully,  shall  reap  also  bountifully.  Let  every  man 
do  as  he  chooseth  in  his  heart,  not  grudgingly,  or  of  necessity : 

8  for  *  God  loveth  a  cheerful  giver.  And  God  is  able  to  make  all 
grace  abound  toward  you,  that  having  always  all-sufficiency  in  all 

9  things,  ye  may  abound  to  every  good  work  :   (As  it  is  written,  fHe 

19.  He  was  appointed  by  the  Churches — Of  Macedonia,  with  this  gift — Which 
"hey  were  carrying  from  Macedonia  to  Jerusalem :  for  the  declaration  of  our 
ready  mind — That  of  Paul  and  his  fellow  traveller,  ready  to  be  the  servante 
of  all. 

22.  With  them — With  Titus  and  Luke  ;  our  brother — Perhaps  Apollos. 

23.  My  partner — In  my  cares  and  labours  ;  the  glory  of  Christ — Signal  instni. 
ments  of  advancing  his  glory. 

24.  Before  the  Churches — Present  by  their  messengers. 
IX.   1.    To  write  to  you — Largely. 

2.  /  boast  to  them  at  Macedonia — With  whom  he  then  was. 

3.  /  have  serit  the  above  mentioned  brethren  before  me. 

5.  Spoken  of  before — By  me,  to  the  Macedonians.  Not  as  a  matter  oj  covet, 
jusness — As  wrung  by  importunity  from  covetous  persons. 

6.  He  that  soweth  sparingly,  shall  reap  sparingly ;  he  that  soweth  bountifully, 
thall  reap  bountifully — A  general  rule.  God  will  proportion  the  reward  to  the 
vork,  and  the  temper  whence  it  proceeds. 

7.  Of  necessity — Because  he  cannot  tell  how  to  refuse. 

3.  How  remarkable  are  these  words  !  Each  is  loaded  with  matter,  and  in 
c  eases  all  the  way  it  goes.  All  grace — Every  kind  of  blessing,  that  ye  may 
\tbound  to  every  good  work — God  gives  us  every  thing,  that  we  may  do  good 
therewith,  and  so  receive  more  blessings.  All  tilings  in  this  life,  even  rewards, 
are,  to  the  faithful,  seeds  in  order  to  a  future  harvest. 

9  He  hath  scattered  abroad — (A  generous  word)  with  a  full  hand,  without 
any  anxious  thought,  which  way  each  grain  falls.     //»'»  righteousness — His  bene 

*  Prov.  xxii,  9.         +  Psalm  cxii,  9. 


464  II.  CORINTHIANS 

hath  scattered  abroad,  he  hath  given  to  the  poor :  his  righteousnesf 

10  remaineth  for  ever.  *  And  he  who  supplieth  seed  lo  the  sower 
and  bread  for  your  food,  will  supply  and  multiply  your  seed  sown, 

11  and  increase  the  fruits  of  your  righteousness:)  Being  enriched 
in  every  thing  to  all  bountifulness,  which  worketh  by  us  thanka- 

12  giving  to  God.  For  the  administration  of  this  service  doth  not 
only  supply  the  necessities  of  the  saints,  but  likewise  aboundetb 

13  by  many  thanksgivings  to  God  :  (Who,  by  experiment  of  lliis 
administration,  glorify  God,  for  your  avowed  subjection  to  the 
Gospel  of  Christ,  and  for  your  liberal  communication  to  tliem  and 

H   to  all  men :)    And  by  their  prayer  for  you,  who  long  after  you, 
15  for  the  exceeding  grace  of  God  which  is  in  you.     Thanks  he  to 

God  for  his  unspeakable  gift. 
X.       Now   I    Paul  myself,  who  when  present  am  base  among  you, 

but  being  absent,  am  bold  toward  you,  entreat  you,  by  the  meek- 

2  ness  and  gentleness  of  Christ,  I  beseech,  that  I  may  not  when  I 
am  present  be   bold  with  that  confidence  wherewith    I  think  to  be 

3  bold  toward  some,  who  think  of  us  as  walking  after  the  flesh :  For 

4  though  we  walk  in  the  flesh,  we  do  not  war  after  the  flesh  :  (For 
the  weapons  of  our  warfare  are  not  carnal,  but  mighty  through 

5  God  to  the  throwing  down  of  strong  holds.)     Destroying  reason- 
ings, and  every  high  thing  which  exalteth  itself  against  the  know 

ficence,  with  the  blessed  effects  of  it,  remaineth  for  ever — Unexhausted,  God  still 
renewing  his  store. 

10.  And  he  who  supplieth  seed — Opportunity  and  ability  to  help  others,  and 
bread — All  things  needful  for  your  own  souls  and  bodies,  will  continually  supply 
you  with  that  seed,  yea,  multiply  it  to  you  more  and  more,  and  increase  the  fruits 
of  your  righteousness — The  happy  effects  of  your  love  to  God  and  man. 

11.  Which  worheth  by  us  thanksgiving  to  God — Both  from  us  who  distribute, 
and  them  who  receive  your  bounty. 

13.  Your  avoiced  subjection — Openly  testified  by  your  actions,  to  all  men — 
Who  stand  in  need  of  it. 

15.  His  unspeakable  gift — His  outward  and  inward  blessings,  the  number  and 
excellence  of  which  cannot  be  uttered. 

X.  1.  Now  I  Paul  myself — A  strongly  emphatical  expression,  icho  when  present 
am  base  among  you — So  probably  some  of  the  false  teachers  affirmed  ;  copying 
after  the  meekness  and  gentleness  of  Christ,  entreat,  though  I  might  command 
you. 

2.  Do  not  constrain  me  when  present  to  be  bold — To  exert  my  apostolical  au- 
thority,  who  think  of  us  as  walking  after  the  flesh — As  acting  in  a  cowardly  or 
crafty  manner. 

3.  Though  we  walk  in  the  flesh — In  mortal  bodies,  and  consequently  are  not 
free  from  human  weakness,  yet  we  do  not  war — Against  the  world  and  the  devil, 
after  the  flesh — By  any  carnal  or  worldly  methods  Though  the  apostle  here, 
and  in  several  other  parts  of  this  epistle,  ^eaks  in  the  plural  number,  fcr  the 
sake  of  modesty  and  decency,  yet  he  principally  means  himself.  On  him  were 
these  reflections  tlirown,  and  it  is  his  own  authority  which  he  is  vindiccting. 

4.  For  the  weapons  of  our  warfare — Those  we  use  in  this  war,  are  not  carnal - 
Cut  spiritual,  and  therefore  mighty  to  the  throwing  down  of  strong  hoids — Of  &.1 
the  difficulties  which  men  or  devils  can  raise  in  our  way.  Though  faith  and 
prayer  belong  also  to  the  Christian  armour,  Ephes.  vi,  15,  &c,  yet  the  v...rd  of 
God  seems  to  be  here  chiefly  intended. 

5.  Destroying  all  vain  reasonings,  and  every  high  thing  which  exalteth  itself— 
As  a  wall  or  rampart,  against  the  knowledge  of  God,  and  bringing  every  thought, 
or  rather  faculty  of  the  mind,  into  captivity  to  the  obedience  of  Christ — Those 
evil  reasonings  are  destroyed.     The  mind  itself,  being  overcome  and  taken  cap- 

♦  Isaiah  Iv,  10. 


CHAPTER  A.  46fi 

ledge  of  God,  and  bringing  every  thought  into  captivity  to    the 

6  obedience  of  Christ,  And  being  in  readiness  to  revenge  all  disob& 
dience,  when  your  obedience  is  fulfilled. 

7  Do  ye  look  at  the  outward  apjfearance  of  things  ?  If  any  man  be 
confident  that  he  is  Christ's,  let  him  again  think  this  of  himself, 

8  that  as  he  is  Christ's,  so  are  we  also.  Yea,  if  I  should  boast  some- 
thing more  also  of  the  authority  which  the  Lord  hath  given  us  for 
edification,  and  not  for  your  destruction,  I  should  not  be  ashamed 

9  That  I  may  not  seem  as  it  were  to  terrify  you  by  letters.     For  hit 
/  0  letters  indeed,  say  they,  are  weighty  and  strong ;  but  his  bodily 

1 1  presence  is  weak,  and  his  speech  contemptible.  Let  such  a  one 
think  this,  that  such  as  we  are  in  word  by  letters,  when  we  are 
absent,  such  are  we  also  in  deed,  when  we  are  present. 

12  For  we  presume  not  to  equal  or  to  compare  ourselves  with  some 
of  those  who  recommend  themselves  :  but  they  among  themselves 
limiting  themselves,  and  comparing  themselves  with  themselves, 

13  are  not  wise.  But  we  will  not  boastingly  extend  ourselves  beyond 
our  measure ;  but  according  to  the  measure  of  the  province  which 

14  God  hath  allotted  us,  a  measure  to  reach  even  unto  you.  For  we 
do  not  extend  ourselves  excessively,  as  not  reaching  to  you ;    for 

15  we  are  come  even  to  you,  in  the  Gospel  of  Christ :  Not  boastingly 
extending  ourselves  beyond  our  measure,  in  the  labours  of  others  ; 
but  havmg  hope,  now  your  faith  is  increased,  to  be  enlarged   by 

16  you,  yet  still  within  our  province,  abundantly.  So  as  to  preach  the 
Gospel  in  the  regions  beyond  you,  not  to  boast  in  another's  province 

17  of  things  made  ready  to  our  hand.     But  he  that  glorieth,  let  him 

live,  lays  down  all  authority  of  its  own,  and  entirely  gives  itself  up,  to  perform, 
for  the  time  to  come,  to  Christ  its  conqueror,  the  obedience  of  faith. 

6.  Being  in  readiness  to  revenge  all  disobedience — Not  only  by  spiritual  censure, 
but  miraculous  punishments :  when  your  obedience  is  fulfilled — When  the  sound 
part  of  you  have  given  proof  of  your  obedience,  so  that  I  am  in  no  danger  of 
punishing  the  innocent  with  the  guilty. 

7.  Do  ye  look  at  the  outward  appearance  of  things? — Does  any  of  you  judge 
of  a  minister  of  Christ  by  his  person,  or  any  outward  circumstance?  Let  him 
again  think  this  of  himself — Let  him  learn  it  from  his  own  reflection,  before  I 
convince  him  by  a  severer  method. 

8.  /  should  not  be  ashamed — As  having  said  more  than  I  could  make  good. 

9.  I  say  this,  that  I  may  not  seem  to  terrify  you  by  letters — Threatening  more 
than  I  can  perform. 

10.  His  bodily  presence  ia  weak — His  stature  (says  St.  Chrysostom)  was  low, 
his  body  crooked,  and  his  head  bald. 

12.  For  we  presume  not — A  strong  irony,  to  equal  ourselves — As  partners  of  the 
same  office,  or  to  compare  ourselves — As  partakers  of  the  same  labour  !  They 
among  themselves  limiling  themselves — Choosing  and  limiting  their  provinces  ac- 
cording to  their  own  fancy. 

13.  But  we  will  not — Like  them,  boastingly  extend  ourselves  beyond  our  measure, 
htt  according  to  the  measure  of  the  province  which  God  hath  allotted  to  us — To  r.»e 
in  particular,  as  the  aposlle  of  the  Gentiles,  a  measure  which  reaches  even  unto 
^ou.  G(d  allotted  to  each  apostle  his  province,  and  the  measure  or  bounds 
thereof. 

)4.  We  are  come  even  to  you — By  a  gradual,  regular  process,  having  taken  tiie 
intermediate  places  in  our  way,  in  preaching  the  Gospel  of  Christ. 

15.  Having  hope,  now  your  faith  is  increased — So  that  you  can  the  better  spare 
U8,  to  be  enlarged  by  you  abundantly — That  is,  enabled  by  you  to  go  still  farther 

16.  In  'he  regions  beyond  you — To  the  west  and  south,  where  the  Gospel  had 
not  ^ei  been  preached. 


t66  II.  CORINTHIANS 

18  glory  m  the  Lord.     For  not  he  that  commendetn  himself  is  apt 

proved,  but  whom  the  Lord  commendeth. 
XL       I  wish  ye  would  bear  a  little  with  my  folly ;  yea,  bear  with 

2  me.  For  I  am  jealous  over  }''ou  with  a  godly  jealousy ;  for  I  have 
espoused  you  to  one  husband,  that  I  may  present  you  as  a  chaste 

3  virgin  to  Christ.  But  I  fear  lest  as  the  serpent  deceived  Eve 
through  his  subtlety,  so  your  minds  should  be  corrupted  from  the 

4  simplicity  that  is  in  Christ.  If  indeed  he  that  cometh  preach  an 
other  Jesus,  whom  we  have  not  preached,  or  if  ye  receive  anothe; 
spirit,  which  ye  have  not  received,  or  another  Gospel  which  ye  have 

5  not  accepted,  ye  might  well  bear  with   hirn.     But  I  suppose  that 

6  I  fall  nothing  short  of  the  very  chief  apostles.  For  if  I  am  unskil- 
ful in  speech,  yet  not  in  knowledge  :   but  we  have  been  thoroughly 

7  made  manifest  to  you  in  all  thnigs.  Have  I  committed  an  offence 
in   humbling  myself,   that  ye   might  be  exalted,  because   I  have 

8  preached  the  Gospel  of  God  to  you  at  free  cost  ?  I  spoiled  other 
Churches,  taking  wages  of  them  to  serve  you  :   and  when  I  was 

9  present  with  you  and  wanted,  I  was  chargeable  to  no  man.  For 
the  brethren  who  came  from  Macedonia  supplied  my  want ;  and  I 
have  in  all  things  kept   myself  from  being  burdensome,  and  will 

10  keep  myself.     As  the  truth  of  Christ  is  in   me,  this  my  boasting 

11  shall  not  be  stopped  in  the  regions  of  Achaia.     Wherefore?     Be- 

12  cause  I  love  you  not  ?     God  knoweth.     But  what  I  do,  I  will  do, 
that  I  may  cut  off"  the  occasion  from  them  who  desire  occasion, 

13  that  wherein  they  boast,  they  may  be  found  even  as  we.     For 

XI.  1.  /  wish  ye  would  bear — So  does  he  pave  the  way,  for  what  might  other- 
wise have  given  offence:  withmy  folly — Of  commending  myself;  which  to  many 
may  appear  folly ;  and  really  would  be  so,  were  it  not  on  this  occasion  absolutely 
necessary. 

2.  For — The  cause  of  his  seeming  folly  is  expressed  in  this  and  the  following 
Terse ;  the  cause  why  they  should  bear  with  him,  ver.  4'. 

3.  But  I  fear — Love  is  full  of  these  fears  ;  lest  as  the  serpent — A  m  3st  apposite 
comparison,  deceived  Eve — Simple,  ignorant  of  evil,  by  his  subtlety — Which  is  in 
the  highest  degree  dangerous  to  such  a  disposition ;  so  your  viinds^—We  might 
therefore  be  tempted,  even  if  there  were  no  sin  in  us,  might  be  corrupted — Losing 
their  virginal  purity,  from  the  simplicity  that  is  in  Christ — That  simplicity  which 
is  lovingly  intent  on  him  alone,  seeking  no  otiier  person  or  thing. 

4.  If  indeed — Any  could  show  another  Saviour,  a  more  powerful  spirit,  a  bet 
ter  Gospel,  ye  might  well  bear  with  him — But  this  is  impossible. 

6.  If  I  am  unskilful  in  speech — If  I  speak  in  a  plain  unadorned  way,  like  an 
unlearned  person.     So  the  Greek  word  properly  signifies. 

7.  Have  I  committed  an  offence — Will  any  turn  tiiis  into  an  objection,  in  hum. 
bling  myself — To  work  at  my  trade,  that  ye  might  be  exalted — To  be  children 
of  God  ? 

8.  /  spoiled  other  Churches — I,  as  it  were,  took  the  spoils  of  them  :  it  is  a  mi. 
litary  term,  taking  wages  (or  pay,  another  military  word)  of  them — When  I  came 
{"}  you  at  first.  And  when  I  was  present  with  you  and  wanted — My  work  noi 
quite  supplying  my  necessities,  I  was  chargeable  to  no  man — Of  Corinth. 

9.  For — I  chose  to  receive  help  from  the  poor  Macedonians,  rather  than  the 
rich  Corinthians  !    Were  the  poor  in  all  ages  more  generous  than  the  rich'? 

10.  This  my  boasting  shall  not  be  stopped — For  I  will  receive  nothing  from  you. 

11.  Do  I  refuse  to  receive  any  thing  of  you,  because  I  love  you  not? — God 
knoweth  that  is  not  the  case. 

12.  Who  desire  any  occasion — To  censure  me  :  that  wherein  they  boast,  they  jwoj 
be  found  even  as  we — They  boasted  of  being  burdensome  to  no  man.  But  it  wa 
a  vain  boast  in  them,  though  not  in  the  aoostle 


CHAPTER  XL  467 

such  are  false  apostles,  deceitful  workers,  transforming  thtmselves 

14  into  apostles  of  Christ.    And  no  marvel ;  for  Satan  himself  is  trans- 

15  formed  into  an  angel  of  light.  Therefore  it  is  no  great  thing,  if  his 
ministers  also  be  transformed  as  the   ministers  of  righteousness ; 

6  whose  end  shall  be  according  to  their  works.  I  say  again,  Let  no 
man  think  me  a  fool  ;  but  if  otherwise,  yet  as  a  fool  receive  me 
J  7  that  I  also  may  boast  a  little.  What  I  speak  I  speak  not  after  the 
Lord,  but  as  it  were  foolishly,  in  this  confidence  of  boasting. 
1  8  Seeing  many  glory  after  the  flesh,  1  will  glory  also.  For  ye,  being 
19  M  ise,  suffer  fools  willingly.  For  ye  suffier,  if  a  man  enslave  you,  if 
10  he  devour  you,  if  he  i'akQ  from  you,  if  he  exalt  himself,  if  he  smite 

21  you  on  the  face.  1  speak  with  regard  to  reproach,  as  though  we 
had  been  weak  ;  whereas  in  whatever  any  is  confident,  (I  speak  as 

22  a  fool,)  I  am  confident  also.  Are  they  Hebrews  ?  so  am  1.  Are 
they  Israelites  ?  so  am  L     Are  they  the  seed  of  Abraham  ?  so  am 

23  L  Are  they  ministers  of  Christ  ?  (I  speak  foolishly)  I  am  more : 
in  labours  more  abundant,  in  stripes  more  exceeding,  in  prisons 

24  more  abundant,  in  deaths  often.     Five  times  I  received  from  the 

25  Jews  forty  stripes  save  one.  Thrice  1  was  beaten  with  rods, 
once  I  was  stoned,  tlirice  I  have  been  shipwrecked,  a  day  and  a 

26  night  I  passed  in  the  deep :  In  journeyings  often,  in  dangers  from 
rivers,  in  dangers  from  robbers,  in  dangers  from  my  own  country- 
men, in  dangers  from  the  heathen,  in  dangers  in  the  city,  in  dan- 
gers  in  the  wilderness,  in  dangers  in   the  sea,  in  dangers  among 

27  false  brethren ;  In  labour  and  toil,  in  watchings  often,  in  hung^ir 

14.  Satan  himself  is  transformed — Uses  to  transform  himself;  to  put  on  tho 
fairest  appearances. 

15.  Therefore  it  is  no  great,  no  strange  thing — whose  end — Notwithstanding  all 
their  disguises,  shall  be  according  to  their  works. 

16.  /  say  again — He  premises  a  new  apology  to  this  new  commendation  of 
himself.  Let  no  wan  think  me  a  fool — Let  none  think  I  do  this  without  the 
utmost  necessity.     But  if  any  do  think  me  foolish  herein,  yet  bear  with  my  folly. 

17.  I  speak  not  after  the  Lord — Not  by  an  express  command  from  him  ;  though 
still  under  the  direction  of  his  Spirit :  but  as  it  were  foolishly — In  such  a  manner 
as  many  may  think  foolish. 

18.  After  the  flesh — That  is,  in  external  things. 

19.  Being  wise — A  beautiful  irony. 

20.  For  ye  suffer — Not  only  the  folly,  but  the  gross  abuses  of  those  false  apos. 
ties,  if  a  man  enslave  you — Lord  it  over  you  in  the  most  arbitrary  manner,  if  he 
devour  you — By  liis  exorbitant  dem  inds,  (notwithstanding  his  boast  of  not  being 
burdensome,)  if  he  lake  from  you — By  open  violence,  if  he  exalt  himself — By  the 
most  unbounded  self  commendation,  ;/  he  smite  you  on  the  face — (A  very  possible 
case,)  under  pretence  of  Divine  zeal. 

21.  /  speak  with  regard  to  reproach,  as  though  we  had  been  weak — 1  say,  Boai 
with  me  :  even  on  supposition  that  tlie  weakness  be  real,  which  they  reproach 
z\e  with. 

32.  Are  they  Hebrews,  Israelites,  the  seed  of  Abraham — These  were  the  head* 
»^i  which  they  boasted. 

23.  /  a7n  more  so  than  they.  In  deaths  often — Surrounding  me  in  tho  most 
dreadful  forms. 

y4.  Five  times  I  received  from  the  Jews  forty  stripes  save  one — Which  was  the 
iitmost  that  the  law  allowed.  With  the  Romans,  he  sometimes  pleaded  his  pri- 
vilege as  a  Roman.      But  from  the  Jews  he  suffered  all  things. 

25.  Thrice  I  havf  been  shipwrecked- — Before  his  voyage  to  Rome.  In  the  deef 
— Probably  floating  on  some  part  of  the  vessel. 

27.  In  cold  and  nakedness — Having  no  place  where  to  lay  my  head  :  no  con 


468  II.  CORINTHIANS. 

28  and    thirst,    in   fa&tings   often,    in    cold    and    nakedness.      Beside 
the  things  which  are  from  without,  thai  which  vusheth  upon   me 

29  daily,  the  care  of  all  the  Churches.      Who  is  weak,  and  I  am  nol 

30  weak  ?     Who  is  offended,  and  I  burn  not  ?     Since  I  must  glory,  I 

31  will  glory  of  things  that  concern  my  infirmities.     The  God  and 
Father  of  the  Lord  Jesus  Christ,  who  is  blessed  for  ever,  kncwetl 

32  that  I  lie  not.     In  Damascus  the  governor  under  King  Aretas  kep 
the  city  of  the   Damascenes  with  a  guard,  bemg  determined  tt. 

33  apprehend  me.     But  I  was  let  down  through  a  window  in  a  basket 
by  the  wall,  and  escaped  from  his  hands. 

XII.    Surely  it  is  not  expedient  for  me  to  boast .  yet  I  will  come  to 

2  visions  and  revelations  of  the  Lord.  I  knew  a  man  in  Christ,  above 
lourteen  years  ago,  (whether  in  the  body  I  know  not,  or  out  of  the 
body  I  know  not ;   God  knoweth,)   such  a  one  caught  up  to  the 

3  third  heaven.     Yea,  I  knew  such  a  man,  (whether  in  the  body  or 

4  out  of  the  body  I  know  not,  God  knoweth.)  That  he  was  caught  up 
mto  paradise,  and  heard  unspeakable  things,  which  it  is  not  possible 

venient  raiment  to  cover  me.    Yet  appearing  before  noblemen,  governors,  kings ; 
and  not  being  ashamed. 

28.  Beside  the  things  which  are  from  without — Which  I  softer  on  the  account 
of  others:  namely,  the  care  of  all  the  Churches — A  more  modest  expression  than 
if  he  had  said,  the  care  of  the  whole  Church.  All — Even  those  he  hud  not  seen 
m  the  flesh.     St.  Peter  himself  could  not  have  said  this  in  so  strong  a  sense. 

29.  Who — So  he  hud  not  only  the  care  of  the  Churches,  but  of  every  person 
therein,  is  weak,  and  I  am  not  weak — By  sympathy,  as  well  as  by  condescension. 
Who  is  offended — Hindered  in,  or  turned  out  of  the  good  way,  and  I  burn  not — 
Being  pained  as  though  I  had  fire  in  my  bosom. 

30.  /  will  glory  of  the  things  that  concern  my  infirmities — Of  what  shows  mv 
weakness,  rather  tlian  my  strength. 

32.  The  governor  under  Aretas — King  of  Arabia  and  Syria,  of  which  Damaf 
cus  was  a  chief  city,  willing  to  oblige  the  Jews,  kept  the  city,  setting  guards  at 
all  the  gates  day  and  night. 

33.  Through  a  window — Of  a  house  which  stood  on  the  city  wall. 

XII.  1.  It  is  not  expedient — Unless  on  so  pressing  an  occasion.  Visions  are 
seen,  revelations  heard. 

2.  /  knew  a  man  in  Christ — That  is,  a  Christian.  It  is  plain  from  ver.  6,  7 
that  he  means  himself,  though  in  modesty  he  speaks  as  of  a  third  person  ;  whe- 
ther  in  the  body,  or  out  of  the  body,  I  know  not — It  is  equally  possible  with  God, 
to  present  distar*  things  to  the  imagination  in  the  body,  as  if  the  soul  were 
absent  from  it,  and  present  with  them  ;  or  to  transport  both  soul  and  body  for 
what  time  he  pleases  to  heaven ;  or  to  transport  the  soul  only  thither  for  a 
season,  and  in  the  meantime  to  preserve  the  body  fit  for  its  re.entrance.  But 
since  the  apostle  himself  did  not  know,  whether  his  soul  was  in  the  body,  or 
whether  one  or  both  were  actually  in  heaven,  it  would  be  vain  curiosity  for  us  to 
attempt  determining  it.  The  third  heaven — Wliere  God  is ;  far  above  the  aerial 
and  the  starry  heaven.  Some  suppose  it  was  here  the  apostle  was  let  into  the 
mystery  of  the  future  state  of  the  Church  :  and  received  his  orders  to  turn  front 
the  Jews  and  go  to  the  Gentiles. 

3.  Yea,  I  knew  such  a  man — That  at  another  time. 

4.  He  was  caught  up  into  paradise — The  seat  of  happy  spirits  in  their  separata 
state,  between  death  and  the  resurrection.  Things  which  it  is  not  possible  foi 
man  to  utter — Human  language  being  incapable  of  expressing  them.  Here  he 
anticipated  the  joyous  rest  of  the  righteous  that  die  in  the  Lord.  But  this  rap. 
ture  did  not  precede,  but  follow  after  his  being  caught  up  to  the  third  heaven, 
A  strong  mtimalion,  that  he  must  first  discharge  his  mission,  and  then  enter  into 
glory.  And  beyond  all  doubt,  such  a  foretaste  of  it  served  to  strengthen  him  in 
all  his  after  trials,  when  he  could  call  to  mind  the  very  joy  that  was  prepared 
for  liim. 


CHAPTER  XII.  469 

5  for  man  to  utter.     Of  such  a  one  I  will  glory ;    but  I   will  not 

6  glory  of  myself,  unless  in  my  infirmities.  Yet  if  I  should  resolve 
to  boast,  I  should  not  be  a  fool ;  for  I  speak  the  truth  :  but  1  for- 
bear, lest  any  one  should  think  of  me  above  what  he  seeth  me,  or 
hoareth  from  me. 

7  And  lest  I  should  be  lifted  up  with  the  abundance  of  the  reve- 
lations, there  was  given  me  a  thorn  in  the  flesh,  a  messenger  o'' 

8  Satan,  to  buffet  me,  lest  I  should  be  lifted  up.     Concerning  this 

9  I  besought  the  Lord  thrice,  that  it  might  depart  from  me.  But 
he  said  to  me,  My  grace  is  sufficient  for  thee  ;  for  my  strength  is 
made  perfect  in  weakness.  Most  gladly  therefore  will  I  rather 
glory  in  my  weaknesses,  that  the  strength  of  Christ  may  rest  upon 

0  me.  Therefore  I  am  well  pleased  in  weaknesses,  in  reproaches, 
in   necessities,  in   persecutions,   m  distresses  for   Christ's  sake ; 

11  for  when  I  am  weak,  then  I  am  strong.  I  am  become  a  fool  in 
boasting ;  but  ye  have  compelled  me :  for  I  ought  to  have  been 
commended  by  you :  for  in  nothing  have  I  fallen  short  of  the  very 
chief  apostles,  though  I  am  nothing. 

12  Truly  the  signs  of  an  apostle  were  wrought  among  you,  in  all 

13  patience,  in  signs,  and  wonders,  and  mighty  deeds.  For  wherein 
were  ye  inferior  to  the  other  Clmrches,  unless  that  I  myself  was 

14  not  burdensome  to  you?     Forgive  me  this  wrong.     Behold,  the 


5.  Of  such  a  one  I  will — I  might,  glory :  but  I  will  not  glory  of  myself — As 
considered  in  myself. 

6.  Yet  if  I  should  resolve  to  glory  (referring  to,  I  might  glory,)  of  such  a  glo. 
rious  revelation,  /  should  not  be  a  fool — That  is,  it  could  not  justly  be  accounted 
folly  to  relate  the  naked  truth.  But  I  forbear — I  speak  sparingly  of  these  things, 
for  fear  any  one  should  think  too  highly  of  me — O  where  is  this  fear  now  to  be 
found  ?     Who  is  afraid  of  this  ? 

7.  There  was  given  me — By  the  wise  and  gracious  providence  of  God,  a  thorn 
in  the  flesh — A  visitation  more  painful  than  any  thorn  sticking  in  the  flesh;  a 
messenger  or  angel  of  Satan  ti  buffet  me — Perhaps  both  visibly  and  invisibly : 
and  the  word  in  the  original  expresses  the  present  as  well  as  the  past  time. 
All  kinds  of  affliction  had  befallen  the  apostle.  Yet  none  of  those  did  he  de- 
precate.  But  here  he  speaks  of  one,  as  above  all  the  rest,  one  that  macerated 
him  with  weakness,  and  by  the  pain  and  ignominy  of  it,  prevented  his  being 
lifted  up  more,  or  at  least  not  less,  than  the  most  vehement  headache  could 
have  done ;  which  many  of  the  ancients  say  he  laboured  under.  St.  Paul  seems 
to  have  had  a  fresh  fear  of  these  bufFetings  every  moment,  when  he  so  frequently 
represses  himself  in  his  boasting,  though  it  was  extorted  from  him  by  the  utmost 
necessity. 

8.  Concerning  this — He  had  now  forgot  his  being  lifted  up ;  /  besought  the 
Lord  thrice — As  our  Lord  besought  his  Father. 

9.  But  he  said  to  me — In  answer  to  the  third  request,  My  grace  is  sufficient  for 
thee — How  tender  a  repulse !  We  see  there  may  be  grace  where  there  is  the 
quickest  sense  of  pain.  My  strength  is  more  illustriously  displayed  by  the 
weakness  of  the  instrument.  Therefore  I  will  glory  in  my  weaknesses,  rathor 
;lan  my  revelations,  that  the  strength  of  Christ  may  rest  upon  me.  The  Greek 
iTord  properly  means,  may  cover  me  all  over  like  a  tent.  We  ought  most  will. 
ingly  to  accept  whatever  tends  to  this  end,  however  contrary  to  flesh  and 
blood. 

10.  Weaknesseo — Whether  proceeding  from  Satan  or  men ;  for  when  I  am 
weak — Deeply  conscious  of  my  weakness,  then  does  the  strength  of  Christ  rest 
upon  me. 

11.  Though  I  am  nothing — Of  myself. 

li.  The  third  time — Having  been  d'sappointed  twice.  /  seek  not  yowrm — 
Vour  goods;  hut  you — Your  souls. 


*70  II.  CORINTHIANS. 

third  time  I  am  ready  to  come  to  you :  yet  I  will  not  be  burden 
some  to  you  ;  for  I  seek  not  yours,  but  you  ;  for  the  children  oughl 
not  to  lay  up  treasure  for  the  parents,  but  the  parents  for  the  chil- 

15  dren.     And  I  will  most  gladly  spend,  and  be  spent  for  your  souls, 

16  though  ihr.  n~.cr6  ibuaciantly  I  love  you,  the  less  I  am  loved.  But 
be  it  so ;  I  did  not  burden  you :    but  being  crafty,  I  caught  yoi 

17  with   guile.     Did  I  make  a  gain  of  you  by  any  of  them  whom  1 
1 6  sent  to  you  ?     I  desired  Titus,  and  with  him  I  sent  a  brother.    Did 

Titus  make  a  gain  of  you  ?  Did  we  not  walk  in  the  sin.e  spirit  ■ 
In  the  same  steps  ? 

19  Think  ye  that  we  again  excuse  ourselves  to  you  ?  We  speak 
before  God  in  Christ,  and  all  things,  beloved,  for  your  edification 

80  For  I  fear  lest  when  I  com~,  I  should  not  find  you  such  as  I  would, 
and  lest  I  should  be  found  by  you  such  as  ye  would  not :  lest 
there  should  be  contentions,  envyings,  wraths,  strifes,  backbitings, 

21  whisperings,  swellings,  tumults  :  Lest  my  God  should  humble  me 
when  I  come  to  you  again,  and  I  should  mourn  over  many  of  them 
who  had  sinned  before,  and  have  not  repented  of  the  uncleanness, 
and  fornication,  and  lasciviousness,  which  they  have  committed. 

XIII.  J  am  coming  to  you  this  third  time ;   every  word  shall  be  ssta- 

2  blished  by  the  mouth  of  two  or  three  witnesses.  I  told  you  be- 
fore, and  do  tell  you  beforehand,  (though  now  absent,  as  if  I  were 
present  the  second  time,)  those  who  had  sinned  before,  and  all  the 

3  rest,  that  if  I  come  again,  I  will  not  spare :  Since  ye  seek  a  proof 
of  Christ  speaking  in  me,  who  is  not  weak  toward  you,  but  power- 

4  ful  among  you.  For  though  he  was  crucified  through  weakness, 
yet  he  liveth  by  the  power  of  God ;  and  we  also  are  weak  with 
him  ;    but  we  shall  live  with  him,  by  the  power  of  God  in  you. 

'5  Examine  yourselves  whether  ye  are  in  the  faith  :  prove  yourselves. 

15.  /  will  gladly  spend — All  I  have  ;  and  he  spent — Myself. 

16.  B«/,  some  may  object,  Though  1  did  not  burden  you,  though  I  did  not  take 
tny  thing  of  you  myself,  yet,  being  crafty,  I  caught  you  with  guile — I  did 
secretly  by  my  messengers  what  I  would  not  do  openly,  or  in  person. 

17.  I  answer  this  lying  accusation  by  appealing  to  plain  fact  Did  I  make  a 
gain  of  you  by  Titus — Or  any  other  of  my  messengers?  You  know  the  con 
trary. 

It  should  be  carefully  observed,  that  St.  Paul  does  not  allow,  but  absolutely 
denies,  that  he  had  caught  them  with  guile — So  that  the  common  plea  for  guile, 
which  has  been  often  drawn  from  the  text,  is  utterly  without  foundation 

18.  /  desired  Titus — To  go  to  you. 

19.  Think  ye  thai  we  again  excuse  ourselves? — That  I  speak  this  for  my  own 
sake  ?     No.     I  speak  all  this  for  your  sakes. 

21.  Who  had  sinned  before — My  lust  coming  to  Corinth  Uncleanness — Of 
married  persons  :   lasciviousness — Against  nature 

XIII.  1.  /  am.  coming  this  third  lime — He  had  boon  eonung  twice  before, 
though  he  did  not  actually  come. 

2.  All  the  rest — Who  have  since  then  sinned  in  any  of  these  kinda.  I  will  not 
spate — 1  will  severely  punish  them. 

4.  He  was  crucified  through  weakness — Tiirough  the  impotence  of  human 
nature.  We  also  are  weak  with  him — We  appear  weak  and  despicable  by  partak- 
ing of  the  same  sufferings  for  his  sake  ;  but  joe  shall  live  with  him — Being  raised 
from  the  dead  ;  by  the  power  of  God  in  you — By  that  Divine  energy  whicli  !s  now 
in  every  believer,  ver.  5. 

5.  Prove  yourselves — Whether  ye  are  such  as  can,  or  such  .-is  cannot  bear  the 
best.     This  is  the  proper  meaning  of  the  word,  which  we  translat*  reprobates. 


CHAPTER  XIII.  471 

Do  ye  not  know  yourselves,  that   Jesus  Christ  is  in  you,  unless 

6  ye  are  reprobates  ?     And  I  trust,  ye  shall  know  that  we  are  not 

7  reprobates.    Now  I  pray  God,  that  ye  may  do  no  evil :  not  that  we 
may   appear   approved,   but  thav  ye  may  do  that  which  is  good, 

8  though  we  should  be  as  reprobates.    For  we  can  do  nothing  agaiast 

9  the  truth,  but  for  the  truth.     For  we  rejoice,  when  we  are  weak 
and  ye  are   strong :   and  this  also  we  wish,  even  your  perfection. 

10  Therefore  I  write  these  things  being  absent,  lest  being  present  1 
should  use  severity,  accordmg  to  the  power  which  the  Lord  hath 
given  me  for  edification,  and  not  for  destruction. 

1 1  Finally,  brethren,  farewell :  be  perfect,  be  of  good  comfort,  be 
of  one  mind,  live  in  peace,  and  the  God  of  love  and  peace  shall 

12  be  with  you.     Salute  one  another  with  a  holy  kiss.     All  the  saints 

13  salute  you.     The  grace  of  the  Lord  Jesus  Christ,  and  the  love  of 

14  God,  and  the  communion  of  the  Holy  Ghost,  be  with  you  all 
Amen. 

Know  ye  not  yourselves,  that  Jesus  Christ  is  in  you — All  Christian  believers 
know  this  by  the  witness  and  by  the  fruit  of  his  Spirit.  Some  translate  the 
words,  Jesus  Christ  is  among  you,  that  is,  in  the  Church  of  Corinth,  and  under. 
Btand  them  of  the  miraculous  gifts,  and  the  power  of  Clirist  which  attended  the 
censures  of  the  apostle. 

6.  And  I  trust  ye  shall  know — By  proving  yourselves,  not  by  putting  my 
authority  to  the  proof. 

7.  /  pray  God  that  ye  may  do  no  evil — To  give  me  occasion  of  showing  my 
apostolical  power.  I  do  not  desire  to  appear  approved — By  miraculously  punish- 
ing you ;  but  that  ye  may  do  that  which  is  good,  though  we  should  be  as  repro. 
bates — Having  no  occasion  to  give  that  proof  of  our  apostleship. 

8.  For  we  can  do  nothing  against  the  truth — Neither  against  that  which  is  just 
ind  right,  nor  against  those  wlio  walk  according  to  the  truth  of  the  Gospel. 

9.  For  we  rejoice  when  we  are  weak — When  we  appear  so,  having  no  occasion 
to  show  our  apostolic  power.  And  this  we  wish,  even  your  perfection — In  the 
faith  that  workoth  by  love. 

11.  Be  perfect — Aspire  to  the  highest  degree  of  holiness:  be  of  good  comfori 
— Filled  with  Divine  consolation:  be  of  one  mind — Desire,  laboui,  pray  for  it, 
to  the  utmost  degree  that  is  possible. 

13.  The  grace — Or  favour,  of  our  Lord  Jesus  Christ — By  which  alone  we  can 
come  to  the  Father  ;  and  the  love  of  God — Manifested  to  you,  and  abiding  in 
yon  •,  and  the  communion — Or  fellowship,  of  the  Holy  Ghost — In  all  his  gifts  and 
giaoes. 

It  is  with  great  reason  that  this  comprehensive  and  instructive  blessing  is  pro. 
nounced  at  the  close  of  our  solemn  assemblies.  And  it  is  a  very  indecent  thing 
to  see  so  many  quitting  them,  or  getting  into  postures  to  remove,  before  this 
short  sentence  can  be  ended. 

How  often  have  we  heard  this  awful  benediction  pronounced  t  Let  us  study 
it  more  and  more,  that  we  may  value  it  proportionably,  that  we  may  either  deli 
ver  or  receive  it  with  a  becoming  reverence;  with  eyes  and  hearts  lifled  np  to 
God,  who  giveth  the  blessing  out  of  Sion,  and  life  for  evermore. 


NOTES 


ST.  PAUL'S  EPISTLE  TO  THE  GALATiANS 


This  epistle  is  not  written,  as  most  of  St.  Paul's  are,  to  the  Uhuetians  of  a 
particular  city,  but  to  those  of  a  whole  country  in  Asia  Minor,  the  metropolis 
of  which  was  Ancyra.  These  readily  embraced  the  Gospel ;  but  after  St.  Paul 
had  left  them,  certain  men  came  among  them,  who  (like  those  mentioned,  Acts 
XV,)  taught  that  it  was  necessary  to  be  circumcised,  and  to  keep  the  Mosaic  law. 
They  affirmed  thut  all  the  other  apostles  taught  thus :  that  St.  Paul  was  inferior 
to  them  ;  and  that  even  he  sometimes  practised  and  recommended  the  law,  though 
at  other  times  he  opposed  it. 

The  first  part  therefore  of  this  epistle  is  spent  in  vindicating  himself  and  his 
doctrine,  proving,  1.  That  he  had  it  immediately  from  Christ  himself,  and  that 
he  was  not  inferior  to  the  other  apostles :  2.  That  it  was  the  very  same  which 
the  other  apostles  preached  :  and  3.  That  his  practice  was  consistent  with  his 
doctrine. 

The  second  contains  proofs  drawn  from  the  Old  Testament,  that  the  law  and 
a.i  its  ceremonies  were  abolished  by  Christ. 

The  third  contains  practical  inferences ;  closed  with  his  usual  benediction. 

To  be  a  little  more  distinct, 

THIS   EPISTLE   CONTAINS, 

I.  The  inscription .  .       Chap,  i,  1-ft 

II.  The  calling  the  Galatians  back  to  the  true  Gospel ;  wherein  he 

1.  Reproves  them  for  leaving  it         ......         .  6-10 

2.  Asserts  the  authority  of  the  Gospel   he  had  preached,  who 

1.  Of  a  persecutor  was  made  an  apostle  by  an  immediate  call 

from  heaven  ..........         11-17 

2.  Was  no  way  inferior  to  Peter  himself       .         .  .         .    J8-ii,  21 

3.  Defends  justification  by  faith,  and  again  reproves  the  Gala- 

tians      ....  .         .         ,         .         .         iii,  1-iv,  11 

4.  Explains  the  same  thing  by  an  allegory  taken  out  of  the 

law  itself .  .  .  12-31 

5.  Exhorts  them  to  maintain  their  liberty     ....  v,  1-19 
Warns  them  not  to  abuse  it,  and  admoniuhes  them  to  walk 

not  after  the  flesh,  but  after  the  Spirit    ....  ?3-vi,  10 

III    The  conclusion     .         .  ...  11-18 


GALATIANS. 


1  Paul,  an  apostle,  (not  of  men,  neither  by  man,  but  by  Jesu» 

2  Christ,  and  God  the  Father,  who  raised  him  from  the  dead,)  And 

Verse  1.  Paul,  an  apostle — Here  it  was  necessary  for  St.  Paul  to  assert  his 
authority.  Otherwise  he  is  very  modest  in  the  use  of  this  title.  He  seldom  men- 
tione  it  when  he  mentions  others  in  the  salutations  with  himself,  as  in  the  Epistle 
lo  the  Philippians  and  Thessalonians ;  or  when  he  writes  about  secular  affairs,  as 
m  that  io  Philemon ;  nor  yet  in  writing  to  the  Hebrews,  because  he  was  not  pro 


CHAPTER  I.  473 

all  the  brethren  who  are  with  me,  to  the  Churches  of  Galatia ; 

3  Grace  be  to  you,  and  peace  from  God  the  Father,  aud  the  Lord 

4  Jesus  Christ,  Who  gave  himself  for  our  sins,  that  he  might  deliver 
us  from  the  present  evil  world,  according  to  the  will  of  our  God 

5  and  Father,  To  him  be  glory  for  ever  and  ever.    Amen. 

6  I  marvel  that  ye  are  so  soon  removed  from  him  who  called  you 

7  by  the  grace  of  Christ  to  another  Gospel.      Which  is  not  another : 
but  there  are  some  that  trouble  you,  and  would  subvert  the  Gospa) 

8  of  Christ.     But  if  we,  or  an  angel  from  heaven,  preach  to  you  an- 
other Gospel  than  we  have  preached  to  you,  let  him  be  accursed. 

9  As  we  have  said  before,  so  I  say  now  again,  if  any  one  preach  to 
you  another   Gospel  than  that  ye  received,  let  him  be  accursed. 

10  For  do  I  now  satisfy  men,  or  God  ?     Or  do  I  seek  to  please  men  ? 
For  if  I  still  pleased  men,  I  should  not  be  the  servant  of  Christ. 

11  But  I  certify  you,  brethren,  that  the  Gospel  which  was  preached 

12  by  me  is  not  according  to  man.     For  neither  did  I  receive  it  from 
man,  neither  was  I  taught  it,  but  by  the  revelation  of  Jesus  Christ. 

perly  their  apostle  ;  not  of  men — Not  commissioned  from  them  ;  but  from  God  the 
Father ;  neither  by  man — Neither  by  any  man  as  an  instrument,  but  by  Jesus 
Christ ;  who  raised  him  from  the  dead — Of  which  it  was  the  peculiar  business  of 
an  apostle  to  bear  witness. 

2.  And  all  the  brethren — Who  agree  with  me  in  what  I  now  write. 

4.  That  he  might  deliver  us  from  the  present  evil  world — From  the  guilt,  wick- 
edness, and  misery  wherein  it  is  involved,  and  from  its  vain  and  foolish  customs 
and  pleasures ;  according  to  the  will  of  God — Without  any  merit  of  ours.  St. 
Paul  begins  most  of  his  epistles  with  thanksgiving;  but  writing  to  the  Galatiane, 
he  alters  his  style,  and  first  sets  down  his  main  proposition,  That  by  the  merits 
of  Christ  alone,  giving  himself  for  our  sins,  we  are  justified  :  neither  does  he  term 
tiiem  (as  he  does  others)  either  saints,  elect,  or  Cliurches  of  God. 

5.  To  whom  be  glory — For  this  his  gracious  will. 

6.  /  marvel  that  ye  are  so  soon  removed — After  my  leaving  you,  from  him  who 
called  you  by  the  grace  of  Christ — His  gracious  Gospel,  and  his  gracious  power. 

7.  Which — indeed — is  not — properly — another  Gospel.  For  what  ye  have  now 
received  is  no  Gospel  at  all.  It  is  not  glad,  but  heavy  tidings ;  as  setting  your 
acceptance  with  God  upon  terms  impossible  to  be  performed ;  but  there  are 
some  that  trouble  you — The  same  word  occurs,  Acts  xv,  24 ;  and  would — If  they 
were  able,  subvert  or  overthrow  the  Gospel  of  Christ — The  better  to  effect  vvhicli, 
they  suggest  that  the  other  apostles,  yea,  and  I  myself,  insist  upon  the  observance 
of  the  law. 

8.  But  if  we — I  and  all  the  apostles,  or  an  angel  from  heaven — If  it  were  pes. 
sible,  preach  another  Gospel,  let  him  be  accursed — Cut  off  from  Christ  and  God. 

9.  As — He  speaks  upon  mature  deliberation ;  after  pausing,  it  seems,  be 
tween  the  two  verses,  we — I  and  the  brethren  who  are  with  me,  have  said 
before — Many  times,  in  effect,  if  not  in  terms,  so  I  say — All  those  brethren 
knew  the  truth  of  the  Gospel.  St.  Paul  knew  the  Galatians  had  received  the 
true  Gospel. 

10.  For — He  adds  the  reason  why  he  speaks  so  confidently,  do  I  now  satisfy 
nfn  ? — Is  this  what  I  aim  at  in  preaching  or  writing?  if  I  still — Since  I  was  an 
xposlle  pleased  men — Studied  to  please  them,  if  this  were  my  motive  of  action  •. 
•-ij,  if  i  did  in  fact  please  the  men  who  know  not  God,  I  should  not  be  the  ser 
t>,inl  of  Christ— Hear  this,  all  ye  who  vainly  hope  to  keep  in  favour  both  with  God 
)nd  with  the  world. 

11.  But  I  certify  you,  brethren — He  does  not  till  now  give  them  even  this  ap- 
pnllation;  that  the  Gospel  which  was  preached  by  me — Among  you,  is  not  accord. 
htg  to  man — Not  from  man,  not  by  man,  not  suited  to  the  taste  of  man. 

12.  For  veither  did  I  receive  it — At  once,  nor  was  I  taught  it — Slowly  and  gra. 
f'lially,  by  any  man  ;  hut  by  the  revelation  of  Jesus  Christ — Our  Lord  revealed  to 
him  at  first  his  resurrection,  ascension,  and  the  calling  of  the  Gentiles,  and  hii 


474  GALATIANS. 

13  For  ye  have  heard  of  my  behaviour  in  time  past  in  the  Jewish 
religion,  that  above  measure  I  persecuted  the  Church  of  God,  and 

14  wasted  it.     And  I  profited  in  the  Jewish  religion  above  many  of 
my  years  among  my  countrymen,  being  more  abundantly  zealous 

't  for  the  traditions  of  my  fathers.     But  when  it  pleased  God,  who 
separated  me  from  my  mother's  womb,  and  called  me  by  his  grau? 

16  To  reveal  his  Son  in  me,  that  I  might  preach  him  among  the  Gan 

17  tiles,  I  did  not  confer  with  flesh  and  blood;   Neither  did  I  go  up 
to  Jerusalem,  to  them  that  were  apostles  before  me ;  but  I  .mnu 

15  diately  went  into  Arabia,  and  returned  again  to  Damascus.     Then 
after  three  years  I  went  up  to  Jerusalem  to  visit  Peter,  and  abode 

1 9  with  him  fifteen  days.     But  other  of  the  apostles  I  saw  none,  save 

20  James,  the  brother  of  the  Lord.     Now  the  things  which  I  wnte  to 

21  you,  behold,  before  God,  I  lie  not.      Afterward  I  came  into  the 

22  regions  of  Syria  and  Cilicia ;  And  I  was  unknown  by  face  to  the 

23  Churches  of  Judea  which  were  in  Christ :   But  only  they  had  heard, 
He  that  persecuted  us  in  time  past,  now  preacheth  the  faith  which 

24  once  he  destroyed.     And  they  glorified  God  in  me. 

II.        Then  fourteen  years  after  I  went  up  again  to  Jerusalem  with 

2  Barnabas,  taking  Titus  also  with  me.     But  1  went  up  by  revelation, 

and  laid  before  them  the  Gospel  which  I  preach  among  the  Gentiles , 

own  apostleship ;  and  told  him  then,  there  were  other  things  for  which  he  would 
appear  to  him. 

13.  I  persecuted  the  Church  of  God — That  is,  the  believers  in  Christ. 

14.  Being  zealous  of  the  unwritten  traditions — Over  and  above  those  written 
<n  the  law. 

15.  But  when  it  pleased  God — He  ascribes  nothing  to  his  own  merits,  endea- 
vours, or  sincerity,  who  separated  me  from  my  moth  r''s  womb — Set  me  apart  fot 
an  apostle,  as  he  did  Jeremiah  for  a  prophet,  Jer.  i,  5.  Sucli  an  unconditionaj 
predestination  as  this  may  consist  both  with  God's  justice  and  mercy :  and 
called  me  by  his  grace — By  his  free  and  almighty  love,  to  be  both  a  Christian 
and  an  apostle. 

16.  To  reveal  his  Son  in  me — By  the  powerful  operation  of  his  Spirit,  2  Cor. 
v,  6,  as  well  as  to  me  by  the  heavenly  vision ;  that  I  might  preach  him  to  others 
— Which  I  should  have  been  ill  qualified  to  do,  had  I  not  first  known  him  myself: 
/  did  not  confer  with  flesh  and  blood — Being  fully  satisfied  of  the  Divine  will,  and 
determined  to  obey,  I  took  no  counsel  with  any  man,  neither  with  my  own  reason 
or  inclinations,  which  might  have  raised  numberless  objections. 

17.  Neither  did  I  go  up  to  ./erwsaZem— The  residence  of  the  apostles,  but  1 
immediately  went  into  Arabia,  and  returned  again  to  Damascus — He  presup. 
poses  the  journey  to  Damascus,  in  which  he  was  converted,  as  being  known 
to  them  all. 

18.  Then  after  three  year^ — Wherein  I  had  given  full  proof  of  my  apostlcehip 
/  went  to  visit  Peter — To  converse  with  him. 

19.  But  other  of  the  apostles  I  saw  none,  save  James,  th:  brother  (that  is,  the 
kinsman)  of  the  Lord — Therefore  when  Barnabas  is  said  to  have  brought  him  is 
to  the  apostles,  Acts  ix,  27,  only  St.  Peter  and  St.  James  are  meant. 

22.  /  was  unknown  by  face  to  tli  Churches  of  Judea — Except  to  that  of 
Jerusale.n. 

24.  In  me — That  is,  on  my  account. 

II.  1.  Then  fourteen  yeara  after — My  first  journey  thither,  I  went  up  again  to 
Jerusalem — This  seems  to  bo  the  journey  mentioned  Acts  xv ;  several  passages 
here  referring  to  that  great  council,  wherein  all  the  apostles  showed  that  they 
were  of  the  same  judgment  with  him. 

2.  /  went  up — Not  by  any  command  from  them,  but  by  an  express  revelation 
from  God,  and  laid  before  them — The  chief  of  the  Church  in  Jerusalem,  tht 
Gospel   which  I  preached  among  the  Gentiles — Acts  xv,  4;  touching  justiiica 


CHAPTER  11.  473 

but  severally  to  those  of  eminence,  lest  by  any  means  1  should  run. 

3  or  should  have  run  in  vaui     (But  -leither  was  Titus,  who  was  with 

4  me,  being  a  Greek,  compelled  to  be  circumcised,  Because  of  false 
brethren  introduced  unawares,  who  had  slipped  in,  to  spy  out  our 
liberty  which  we  have  through  Christ  Jesus,  thai  they  might  bring 

5  us  into  bondage  :  To  whom  we  did  not  yield  by  submission,  no, 
not  an  hour,  that  the  truth  of  the  Gospel  might  continue  with  you.) 

6  And  they  who  undoubtedly  were  something,  {but  whatsoever  they 
were  it  is  no  difference  to  me  :   God  accepteih  no  man's  pi  rson,^ 

1  they  who  undoubtedly  were  something,  added  nothing  to  me.  But 
on  the  contrary,  when  they  saw  that  1  was  entrusted  with  the  Gospel 

8  of  the  uncircumcison,  as  Peter  with  that  of  the  circumcision  :  (For 
he  that  wrought  effectually  in  Peter  for  the  apostleship  of  the  cir- 
cumcision, wrought  likewise  effectually  in  me  toward  the  Gentiles  :) 

9  And  when  James,  and  Cephas*,  and  John,  who  undoubtedly  were 
pillars,  knew  the  grace  that  was  given  to  me,  they  gave  the  right 
hands  of  fellowship  to  me  and   Barnabas,  that  we  should  go   to 

lion  by  faith  alone  :  not  that  they  might  confirm  me  therein ;  but  that  I  might 
remove  prejudice  from  them.  Yet  not  publicly  at  first,  but  severally  to  those  oj 
eminence — Speaking  to  them  one  by  one ;  lest  I  should  run,  or  should  have  run 
in  vain — Lest  I  should  lose  the  fruit  either  of  my  present  or  past  labours.  For 
they  might  have  greatly  hindered  this,  had  they  not  been  fully  satisfied  both  of 
his  mission  and  doctrine.  The  word  run  beautifully  expresses  the  swift  progress 
of  the  Gospel. 

3.  But  neither  was  Titus,  who  was  with  me — When  I  conversed  with  them, 
compelled  to  be  circumcised — A  clear  proof  that  none  o)  the  apostles  insisted  on 
the  circumcising  Gentile  believers.  The  sense  is,  and  it  is  true,  some  of  those 
false  brethren  would  fain  have  compelled  Titus  to  be  circumcised ;  but  I  utterly 
refused  it. 

4.  Because  of  false  brethren — Who  seem  to  have  urged  it,  introduced  una. 
wares — Into  some  of  those  private  conferences  at  Jerusalem,  who  had  slipped  in, 
to  spy  out  our  liberty — From  the  ceremonial  law,  that  theymight — If  possible,  bring 
us  into  that  bondage  again. 

5.  To  whom  we  did  not  yield  by  submission — Although  in  love  he  would  have 
yielded  to  any.  With  such  wonderful  prudence  did  the  apostle  use  his  Christian 
liberty ;  circumcising  Timothy,  Acts  xvi,  3,  because  of  weak  brethren,  but  not 
Titus,  because  of  false  brethren  ;  that  the  truth  of  the  Gospel — That  is,  the  true 
genuine  Gospel,  might  continue  with  you — With  you,  Gentiles.  So  we  defend,  foi 
your  sakes,  the  privilege  which  you  would  give  up 

6.  And  they  who  undoubtedly  were  something — Above  all  others,  {what  they 
icere — How  eminent  soever,  it  is  no  difference  to  me — So  that  I  should  alter 
either  my  doctrine  or  my  practice  :  God  accepteth  no  man's  person — For  any 
eminence  in  gifts  or  outward  prerogatives,)  in  that  conference,  added  nothing  to 
me — Neither  as  to  doctrine  nor  mission. 

7.  But  wh  -n  they  saw — By  the  effects  which  I  laid  before  them,  ver.  8;  Acts 
KV.  12.  that  1  was  entrusted  with  the  Gospel  of  the  uncircumcision — That  is,  with 
the  charge  of  preaching  it  1o  the  unciicuiniMsed  heathens. 

8.  For  he  that  wrought  effectually  in  Peter  for  the  apostleship  of  the  circum 
:u\on — To  qualify  him  for,  :ind  support  him  in,  the  discharge  of  that-office  to  the 
iewn,  wrought  likewise  effectually  in  and  by  me,  for  and  in  tlie  discharge  of  my 
i)fiice  toward  the  Gentile.s. 

9.  And  when  James — Probably  named  first,  because  he  was  bishop  of  the 
Churcli  in  Jerusalein,  and  Cephas — Speaking  of  him  at  Jerusalem,  he  calls  hin* 
by  his  Hebrew  name,  and  John — Hence  it  appears  thnt  he  also  was  at  the 
council,  though  he  is  not  particularly  named  in  the  Acts  :  who  undoubtedly  were 
pillars — The  principal  supporters  and  defenders  of  the  Gospel ;  knew — After  they 
had  heard  the  account  I  gave  them,  the  grace — Of  apo.stleship,  which  was  given 
me,  they — In  the  name  of  all  :  gave  to  me  and  Barnabas — My  fellow  labourer,  thf 


476  GALATIANS. 

10  the  Gentiles,  and  they  to  the  circumcxsion  :  Only  tUcy  desired  thai 
we  would  be  mindful  of  the  poor,  which  very  thing  I  also  was  for- 

11  ward  to  do.  But  when  Cephas  came  to  Antioch,  I  withstood  hira 
I',  to  the  face,  because   he   was   to   be   blamed.     For  before   some 

came  from  James,  he  ate  with  the  Gentiles  •  but  when  they  were 
come,  he  withdrew  and  separated  himself,  fearing  those  of  the  cir- 

13  cumcision.     And  the  other  Jews  also  dissembled  with  him,  so  'hai 

14  even  Barnabas  was  carried  away  with  their  dissimulation.  But 
when  I  saw,  that  they  did  not  walk  uprightly,  according  to  the  J~utL 
of  the  Gospel,  I  said  to  Peter  before  thern  all.  If  thou,  being  a  Jew, 
livest  after  the  manner  of  the  Gentiles,  and  not  of  the  Jews,  why 

15  compellest  thou  the  Gentiles  to  Judaize  ?     We  who  are  Jews  by 

16  nature,  and  not  sinners  of  the  Gentiles,  Even  we  (knowing  that  a 
man  is  not  justified  by  the  works  of  the  law,  but  by  the  faith  of 
Jesus  Christ)  have  believed  in  Christ  Jesus,  that  we  might  be  jus- 

right  hands  of  fellowship — They  gave  us  their  hands  in  token  of  receiving  us  as 
their  fellow  labourers,  mutually  agreeing,  that  we — I  and  those  in  union  with  me, 
should  go  to  the  Gentiles — Chiefly  ;  and  they — With  those  that  were  in  union  with 
them,  chiefly  to  the  circumcision — The  Jews. 

10.  Of  the  poor — The  poor  Christians  in  Judea,  who  had  lost  all  they  had  for 
Christ's  sake. 

11.  But — The  argument  here  comes  to  the  height.  Paul  reproves  Peter  him- 
self. So  far  was  he  from  receiving  his  doctrine  from  man,  or  from  being  inferior 
to  the  chief  of  the  apostles,  when  Peter — Afterward,  came  to  Antioch — Then  the 
chief  of  all  the  Gentile  Churches,  I  withstood  him  to  the  face-,  because  he  was  to 
be  blamed — For  fear  of  man,  ver.  12,  for  dissimulation,  ver.  13,  and  for  not  walk, 
ing  uprightly,  ver.  14. 

13.  And  the  other  believing  Jews — Who  were  at  Antioch,  dissembled  with  him  : 
m  that  even  Barnabas  was  carried  away  with  their  dissimulation — Was  borne  away 
as  with  a  torrent,  into  the  same  ill  practice. 

14.  /  said  to  Cephas  before  them  all — See  Paul  single  against  Peter  and  all  the 
Jews  !  If  thou  being  a  Jew,  yet  livest  in  thy  ordinary  conversation,  after  the  man- 
ner of  the  Gentiles — Not  observing  the  ceremonial  law,  wliich  thou  knowest  to 
be  now  abolished,  why  compellest  thou  the  Gentiles — By  withdrawing  thyself,  and 
all  the  ministers  from  them,  either  to  Judaize,  to  keep  the  ceremonial  law,  or  to 
be  excluded  from  Church  communion  ? 

15.  We — St.  Paul,  to  spare  St.  Peter,  drops  the  first  perfon  singular,  and 
speaks  in  the  plural  number.  Verse  18,  he  speaks  in  the  first  person  singular 
again  by  a  figure,  and  witliout  a  figure,  ver.  19,  tfec,  icho  are  Jews  by  nature — 
By  birth,  not  proselytes  only,  and  not  sinners  of  the  Gentiles — That  is,  not  sinful 
Gentiles ;  not  such  gross,  enormous,  abandoned  sinners,  as  the  heathens  gene- 
rally were. 

16.  Knowing  that  a  man  is  not  justified  by  the  works  of  the  law — Not  even  of 
the  moral,  much  less  the  ceremonial  law,  but  by  the  faith  of  Jesus  Christ — That 
is,  by  faith  in  him.  The  name  Jesus  was  first  known  by  the  Gentiles:  the  name 
Christ  by  the  Jews.  And  they  are  not  always  placed  promiscuously,  but  gene- 
rally,  in  a  more  solemn  way  of  speaking,  the  apostle  says  Christ  Jesus,  in  a  mori 
familiar,  Jesus  Christ,  even  we — And  how  much  more  must  the  Gentiles,  who 
ha 7;  still  less  pretence  to  depend  on  their  own  works?  Have  believed — Knowing 
th<f^  is  no  other  way.  Because — Considering  the  demands  of  the  law,  and  the 
state  of  human  nature,  it  is  evident,  that  by  the  works  of  the  law — By  such  an 
obedience  as  it  requires,  shall  no  flesh  living — No  human  creature,  Jew  or  Gen- 
tile, be  justified.  Hitherto  St.  Paul  had  been  considering  that  single  question, 
"  Are  Christians  obliged  to  observe  the  ceremonial  law  ?"  But  he  here  insensibly 
goes  farther,  and  by  citing  this  scripture  shows,  that  what  he  spoke  directly  of 
the  ceremonial,  included  also  the  moral  law.  For  David  undoubtedly  did  so, 
when  he  said,  (Psalm  cxliii,  2,  the  place  here  referred  to.)  In  thy  sight  shall  no 
man  living  be  justified :  which  the  apostle  likewise  explains,  Rom.  iii,  19,  20,  in 
such  a  manner  as  can  agree  to  none  but  the  moral  law 


CHAPTER  III.  477 

lifted  by  the  faith  of  Christ,  and  not  by  the  works  of  the  law,  be 

1  7  cause  by  the  works  of  the  law  no  flesh  shall  be  justified.     But  if 

while  we  seek  to  be  justified  by  Christ,  we  ourselves  also  are  founc 

1 8  sinners,  is  Christ  therefore  the  minister  of  sin  ?  God  forbid.  Foi 
if  I  build  again  the  things  which  I  destroyed,  I  make  myself  a  trans- 

19  gressor.     For  I  through  the  law  am  dead  to  the  law,  that  I  may 

20  live  to  God.  I  am  crucified  with  Christ,  and  I  live  no  longer,  bu: 
Christ  liveth  in  me,  and  the  life  that  I  now  live  in  the  flesh,  I  liv? 
by  faith  in  the  Son  of  God,  who  loved  me  and  delivered  up  himself 

V:l   for  me.     I  do  not  make  void  the  grace  of  God  ;  for  if  righteousness 

is  by  the  law,  then  Christ  died  in  vain. 

ni.     O  thoughtless  Galatians,  who  hath  bewitched  you,  before  whose 

eyes  Jesus   Christ  hath  been   evidently  set  forth,  crucified  among 

2  voii  ?     This  only  would  I  learn  of  you,  Did  ye  receive  the  Spirit 

■^  bv  ll'.e  works  of  tlie  law,  or  bv  the   hearing  of  faith?     Are   ye   so 


17.  But  if  while  we.  seek  to  be  justified  by  Christ,  we  ourselves  are  still  found 
dinners — If  we  continue  in  sin,  will  it  therefore  follow,  that  Christ  is  the  minis 
•cr  cr  countenancer  of  sin  ? 

18.  By  no  means  I  For  if  I  build  again — By  sinful  practice,  the  things  which  J 
iestroyeJ — By  my  preaching,  I  only  make  myself — Or  show  myself,  not  Christ, 
to  be  a  transgressor :  the  whole  blame  lies  on  me,  not  him  or  his  Gospel.  As  if 
he  had  said,  the  objection  were  just,  if  the  Gospel  promised  justification  to  men 
continuing  in  sin.  But  it  does  not.  Therefore  if  any  who  profess  the  Gospel 
do  not  live  according  to  it,  they  are  sinners,  it  is  certain  ;  but  not  justified,  and 
so  the  Gospel  is  clear. 

19.  For  I  through  the  law — Applied  by  the  Spirit  to  my  heart,  and  deeply  con- 
vincing  me  of  my  utter  sinfulness  and  helplessness,  am  dead  to  the  law — To  aL 
hope  of  justification  from  it,  that  I  may  live  to  God — Not  continue  in  sin.  Fo- 
this  very  end  am  I  (in  this  sense)  freed  from  the  law,  that  I  may  be  freed  from 
sin. 

20.  The  apostle  goes  on  to  describe  how  he  is  freed  from  sin ;  how  far  he  is 
*rom  continuing  therein.  /  am  crucified  with  Christ — Made  conformable  to  his 
death  ;  the  body  of  sin  is  dtstroyed,  Rom.  vi,  6,  and  I — As  to  my  corrupt  nature, 
live  no  longer — Being  dead  to  sin  :  but  Christ  liveth  within  me — Is  a  fountain  of 
life  in  my  inmost  soul,  from  which  all  my  tempers,  words,  and  actions  flow. 
And  the  life  that  I  now  live  in  the  flesh — Even  in  this  mortal  body,  /  live  by  faith 
in  the  Son  of  God — I  derive  every  moment  that  supernatural  principle  ;  from  n 
Divine  evidence  and  conviction,  that  he  loved  me,  and  delivered  up  himself  for  me. 

21.  Meantime,  /  do  not  make  void — In  seeking  to  be  justified  by  my  own  works ; 
the  grace  of  God — The  free  love  of  God  in  Christ  Jesus.  But  they  do,  who  seek 
justification  by  the  law  :  for  if  righteousness  is  by  the  law — If  men  might  be  jus. 
tified  by  their  obedience  to  the  law,  moral  or  ceremonial,  then  Christ  died  in 
vain — Without  any  necessity  for  it,  since  men  might  have  been  saved  without 
nis  death  ;  might  by  our  own  obedience  have  been  both  discharged  from  condem- 
nation, and  entitled  to  eternal  life. 

III.  1.  O  thoughtless  Galatians — He  breaks  in  upon  them  with  a  beautiful  ab. 
ruptness,  who  hath  bewitched  you — Thus  to  contradict  both  your  own  reason  and 
experience,  before  whose  eyes  Jesus  Christ  hath  been  as  evidently  set  forth — By  cur 
preaching,  as  if  he  had  been  crucified  among  you. 

9  This  only  would  I  learn  of  you — That  is,  this  one  argument  might  convince 
ron.  Did  ye  receive  the  witness  and  fruit  of  the  Spirit,  by  performing  the  works 
if  the  law,  or  by  hearing  of  and  receiving  faith. 

3.  Are  ye  so  thoughtless? — As  not  to  consider  what  you  have  yourselves  expe. 
'enced  ?  Having  begun  in  the  Spirit — Having  set  out  under  the  light  and  power 
of  the  Spirit  by  faith  ;  do  ye  now,  when  ye  ought  to  be  more  spiritual,  and 
more  acquainted  with  the  power  of  faith,  expect  to  be  made  perfect  by  the  flesh  1 
Do  you  think  to  complete  either  your  justification  or  sanctification,  by  giving  ay 
that  faith,  and  depending  on  the  law,  which  is  a  gross  and  carnal  thing,  when 
opposed  to  the  Gospel  ' 
3i 


478  GALAl  lANS. 

thoughtless  ?     Having  begun  in  the  Spirit,  are  ye  now  made  per- 

4  feet  by  the  flesh  ?     Have  ye  suffered  so  many  things  in  vain  ?     If 

5  it  be  yet  in  vain  ?  Doth  he  that  ministereth  the  Spirit  to  you,  and 
workelh  miracles  among  you,  do  it  by  the  works  of  the  law,  or  by 

6  the  hearing  of  faith  1     As  Abraham  *  believed  God,  and  it  was  im- 

7  puted  to  him  for  righteousness.     Know  then  that  they  who  are  of 

8  faith,  these  are  the  sons  of  Abraham.  And  the  Scripture  foresee 
ing  that  God  would  justify  the  Gentiles  by  faith,  declared  befoie 
the  glad   tidings  to  Abraham,  f  In  thee  shall  all  the  nations  be 

9  blessed.     So  then  they  who  are  of  faith  are  blessed  with  faithful 

10  Abraham.  For  as  many  as  are  of  the  works  of  the  law  are  under 
a  curse  ;  for  it  is  written,  :j:  Cursed  is  every  one  who  continueth 
not  in  all  things  which  are  written  in  the  book  of  the  law,  to  do 

11  them.     But  that  none  is  justified  by  the  law  in  the  sight  of  God  is 

12  evident ;  for  §  the  just  shall  live  by  faith.     Now  the  law  is  not  of 

13  faith;  but   ||  he  that  doeth  them  shall   live  by  them.     Christ  hath 

4.  Have  ye  suffered — Both  from  the  zealous  Jews  and  from  the  heathens,  so 
many  things — For  adhering  to  the  Gospel,  in  vain — So  as  to  lose  all  the  blessings 
which  ye  might  have  obtained,  by  enduring  to  the  end,  if  it  be  yet  in  vain — As  if 
he  had  said,  I  hope  better  things,  even  that  ye  will  endure  to  the  end. 

5.  And  at  the  present  time,  doth  he  that  ministereth  the  gift  of  the  Spirit  to 
you,  and  worketh  miracles  among  you,  do  it  by  the  works  of  the  law  7 — That  is, 
in  confirmation  of  his  preaching  justification  by  works  ?  Or  of  his  preaching 
justification  by  faith  ? 

6.  Doubtless  in  confirmation  of  that  grand  doctrine,  that  we  are  justified  by 
faith,  even  as  Abraliam  was.  The  apostle,  both  in  this  and  in  tlie  Epistle  to  the 
Romans,  makes  great  use  of  the  instance  of  Abraham:  the  rather,  because  from 
Abraham  the  Jews  drew  their  great  argument,  (as  they  do  this  day,)  both  for 
their  own  continuance  in  Judaism,  and  for  denying  the  Gentiles  to  be  the  Church 
of  God. 

7.  Know  then,  that  they  who  are  partakers  of  his  faith,  these,  and  these  only, 
are  the  sons  of  Abraham  :  and  therefore  heirs  of  the  promises  made  to  him. 

8.  And  the  Scripture — That  is,  the  Holy  Spirit,  who  gave  the  Scripture,  fore- 
seeing  that  God  would  justify  the  Gentiles  also  by  faith,  declared  before — So  great 
is  the  excellency  and  fulness  of  the  Scripture,  tliat  all  the  things  which  can  ever 
be  controverted,  are  therein  both  foreseen  and  determined,  in  or  through  thee — 
As  the  Father  of  the  Messiah,  shall  all  the  nations  be  blessed. 

9.  So  then  all  they,  and  they  only,  who  are  of  faith — Who  truly  believe,  ar< 
blessed  with  faithful  Abraham — Receive  the  blessing  as  he  did,  namely,  by  faith. 

10.  They  only  receive  it :  for  as  many  as  are  of  the  works  of  the  law — As  God 
deals  with  on  that  footing,  only  on  the  terms  the  law  proposes,  are  under  a  curse; 
for  it  is  written.  Cursed  is  every  one  who  continueth  not  in  all  things  which  are 
written  in  the  law — who  continueth  not  in  all  the  things — So  it  requires  what  no 
man  can  perform ;  namely,  perfect,  uninterrupted,  and  perpetual  obedience. 

11.  But  that  none  is  justified  by  his  obedience  to  the  law  in  the  sight  of  God — 
Whatever  may  be  done  in  the  sight  of  man,  is  farther  evident  from  the  words  of 
Habakkuk,  The  just  shall  live  by  faith — That  is,  the  man  who  is  accounted  just 
or  righteous  before  God,  shall  continue  in  a  state  of  acceptance,  life,  ?nd  salva 
tion,  by  faith.     This  is  the  way  God  hath  chosen. 

12.  And  the  law  is  not  of  faith — But  quite  opposite  to  it.  It  does  n'  t  say,  Be. 
Ui  ve,  but  do. 

13.  Christ — Christ  alone.  The  abruptness  of  the  sentence  shows  a  holy  in. 
iignation  at  those  who  reject  so  great  a  blessing,  hath  redeemed  us — Whether 
Jews  or  Gentiles,  at  a  high  price,  from  the  curse  of  the  law — The  curse  of  God, 
which  the  law  denounces  against  all  transgressors  of  it,  being  made  a  curse  fot 
us — Taking  the  curse  upon  himself,  that  we  might  be  delivered  from  it,  willinglj 
submitting  to  that  death,  which  the  law  pronounces  peculiarly  accursed. 

♦  Gea   XV.  6.  +  Gen.  xiii.  3  t  Deul.  xxvii.  26  d  Hab.  li.  4  I  Lev.  xviii.  .<> 


CHAPTER  III.  47a 

redeemed  us  from  the  curse  of  the  law,  bemg  made  a  curse  for 
us :   (for  it  is  written,  *  Cursed  is  every  one  that  hangeth  on  a 
4  tree.)     That  the  blessing  of  Abraham  might  come   on  the  Gen- 
tiles through  Christ  Jesus,  that  we  might  receive  the  promise  of 

15  the  Spirit  through  faith.  I  speak  after  the  manner  of  men  :  though 
it  be  but  a  man's  covenant,  yet  if  it  be  confirmed,  none  disannul- 

16  leth  or  addeth  thereto.      Now  the  promises  were  made  to  Abra 
ham  and  his  seed.     He  saith  not,  And  to  seeds,  as  of  many  ;  bu 

17  as  of  cr.3,  t  And  to  thy  seed,  which  is  Christ.     And  this  1  say,  th 
covenant   which    was   before   confirmed    of  God    through   Christ, 
the  law,  which  was  four  hundred  and  thirty  years  after,  doth  not 

18  disannul,  so  as  to  make  the  promise  of  no  effect.  And  again,  if  the 
inheritance  be  by  the  law,  it  is  no  more  by  promise  ;  but  God  gave 

19  it  to  Abrahar  :y  promise.  Wherefore  then  was  the  law  ?  It  was 
added  because  of  transgressions,  till  the  seed  should  come  to  whom 
the   promise  was   made :    and  it   was  ordained  by  angels,  in  the 

20  hand  of   a   mediator.      Now   the   mediator   is   not   a  mediator  of 

14.  That  the  blessing  of  Abraham — The  blessing  promised  to  him,  might  come 
on  the  Gentiles — Also  that  we,  who  believe,  whether  Jews  or  Gentiles,  might  re. 
ceioe  the  promise  of  the  Spirit — Which  includes  all  the  other  promises,  through 
faith — Not  by  works  ;  for  faith  looks  wholly  to  the  promise. 

15.  /  speak  after  the  manner  of  men — I  illustrate  this  by  a  familiar  instance, 
taken  from  the  practice  of  men.  Though  it  be  but  a  man's  covenant,  yet  if  it  be 
once  legally  confirmed,  none — No,  not  the  covenanter  himself,  (unless  something 
unforeseen  occur,  which  cannot  be  the  case  with  God,)  disannulleth  or  addeth 
thereto — Any  new  conditions. 

16.  Now  the  promises  were  made  to  Abraham  and  his  seed — Several  promises 
were  made  to  Abraham.  But  the  chief  of  all,  and  which  was  several  times  re- 
peated, was  that  of  the  blessing  through  Christ.  He — Tliat  is,  God,  saith  not. 
And  to  seeds,  as  of  many — As  if  the  promise  were  made  to  several  kinds  of  seed, 
but  as  of  one — That  is,  one  kind  ot  seed,  one  posterity,  one  kind  of  sons.  Ana 
to  all  these  the  blessing  belonged  by  promise,  tchich  is  Christ — Including  all  that 
believe  in  him. 

17.  And  this  I  say — What  I  mean  is  this.  The  covenant  which  ivas  before  con. 
firmed  of  God — By  the  promise  itself,  by  the  repetition  of  it,  and  by  a  solemn 
oath,  concerning  the  blessing  all  nations  through  Christ,  the  law  which  was  four 
hundred  and  thirty  years  after — (Counting  from  the  time  when  the  promise  was 
first  made  to  Abraham,  Gen.  xii,  2,  3,)  doth  not  disannul,  so  as  to  make  the  pro. 
mise  of  no  effect — With  regard  to  all  nations,  if  only  the  Jewish  were  to  receive 
it:  yea,  with  regard  to  them  also,  if  it  was  by  works,  so  as  to  supersede  it,  and 
introduce  another  way  of  obtaining  the  blessing. 

18.  And  again — This  is  a  new  argument.  The  former  was  drawn  from  the 
time,  this  from  the  nature  of  the  transaction,  if  the  eternal  inheritance  be  obtain 
ed  by  keeping  the  law,  it  is  no  more  by  virtue  of  the  free  promise — These  being 
just  opposite  to  each  other.     But  it  is  by  promise.     Therefore  it  is  not  by  the  law. 

19.  It  (the  ceremonial  law)  was  added — To  the  promise  because  of  transgres- 
sions— Probably,  the  yoke  of  the  ceremonial  law  was  inflicted  as  a  punishment 
for  the  national  sin  of  i'Watry,  Exod.  xxxiii,  1 ;  at  least  the  more  grievous  parts 
■jf  it ;  and  the  whole  of  it  was  a  prophetic  type  of  Christ.  The  moral  law  waj 
added  to  the  promise,  to  discover  and  to  restrain  transgressions,  to  convince  men 
of  their  guilt  and  need  of  the  promise,  and  give  some  check  to  sin.  And  this 
law  passeth  not  away;  but  the  ceremonial  law  was  only  introduced  till  Christ, 
the  seed,  to,  or  through  whom  the  promise  was  made,  should  come.  And  it  was 
ordainti  by  angels  in  the  hand  of  a  medinior — It  was  not  given  to  Israel  like  the 
promise  to  Abraham,  imtnedi  itely  from  God  himself,  but  was  conveyed  by  the 
ministry  of  angels  to  Moses,  and  delivered  into  his  hand  as  a  mediator  between 
God  and  them,  to  remind  them  of  the  great  Mediator. 

*  Dput.  xxi,  23.  +  Gen.  xxii,  18. 


480  GALATIANS. 

21  one;  but  God  is  one.  Is  then  the  law  against  the  promises  ol 
God  ?  God  forbid.  But  if  there  had  been  a  law  given  which  could 
have  given  life,  verily  righteousness  would  have  been  by  the  law 

22  But  the  Scripture  hath  concluded  all  under  sin,  that  the  promise 
by  faith  of  Jesus   Christ  might  be  given  to  them   that  believe 

23  But  before  faith  came,  we  were  kept  under  the  law,  shut  up  toge 

24  ther  unto  the  faith  which  was  to  be  revealed.  Wherefore  the  law 
was  our  schoolmaster  unto  Christ,  that  we  might  be  justified  bj 

25  faith.    But  faith  being  come,  we  are  no  longer  under  a  schoolmaster 

26  For  ye  are  all  sons  of  God  by  faith  in  Jesus  Christ.     For  as  many 

27  of  you   as  have  been    baptized   into  Christ,  have  put  on   Christ 

28  There  is  neither  Jew  nor  Greek,  there  is  neither  bond  nor  free, 
there  is  neither  male  nor  female  ,  for  ye  are  all  one  in  Christ  Jesus 

29  And  if  ye  are  Christ's,  then  are  ye  the  seed  of  Abraham,  and  heirs 
according  to  the  promise. 

I V.       Now  I  say,  the  heir,  as  long  as  he  is  a  child,  differeth  nothing 
2  from  a  servant,  though  he  be  lord  of  all  ;   But  is  under  tutors  and 

20.  Now  the  mediator  is  not  a  mediator  of  one — There  must  be  two  parties,  oi 
there  can  be  no  mediator  between  them  :  but  God,  who  made  the  free  promise  to 
Abraham,  is  only  one  of  the  parties.  Tlie  other,  Abraham,  was  not  present  al 
the  time  of  Moses.  Tlierefore  in  the  promise  Moses  had  nothing  to  do.  The 
law  wherein  he  was  concerned  was  a  transaction  of  quite  another  nature. 

21.  Will  it  follow  from  hence,  that  the  law  is  against — Opposite  to  the  pro 
mises  of  God  ?  By  no  means.  They  are  well  consistent.  But  yet  the  law  can 
not  give  life,  as  the  promise  doth.  If  there  had  been  a  law  which  could  have  gives 
life — Which  could  have  entitled  a  sinner  to  life,  God  would  have  spared  his  own 
Son,  and  righteousness,  or  justification,  with  all  the  blessings  consequent  upon 
it,  would  have  been  by  that  law. 

22.  But,  on  the  contrary,  the  Scripture,  wherein  that  law  is  written,  hath  con 
eluded  all  under  sin — Hath  shut  them  up  together  (so  the  word  properly  signi 
fies,)  as  in  a  prison,  under  sentence  of  death,  to  the  end,  that  all  being  cut  ofl 
from  expecting  justification  by  the  law,  the  promise  might  be  freely  given  tf 
them  that  believe. 

23.  But  before  faith — Thiit  is,  the  Gospel  dispensation,  came,  we  were  kept — 
As  in  close  custody,  under  the  law — The  Mosaic  dispensation,  shut  up  unto  the 
faith  which  was  to  be  revealed — Reserved  and  prepared  for  the  Gospel  dispen- 
sation. 

24.  Wherefore  the  law  was  our  schoolmaster  unto  Christ — It  was  designed  to 
train  us  up  for  Christ.  And  this  it  did  both  by  its  commands,  which  showed 
the  need  we  had  of  his  atonement,  and  its  ceremonies,  which  all  pointed  us  to 
him, 

25.  But  faith — That  is,  the  Gospel  dispensation,  being  come,  we  are  no  longer 
under  that  schoolmaster,  the  Mosaic  dispensation. 

26.  For  ye — Christians,  are  all  adult  sons  of  God — And  so  need  a  schoolmaster 
no  longer. 

27.  For  as  many  of  you  as  have  testified  your  faith,  by  being  baptized  in  the 
name  of  Christ,  have  put  on  Christ — Have  received  him  as  your  righteousness, 
and  are  therefore  sons  of  God  through  him. 

28.  There  is  neither  Jew  nor  Greek — That  is,  there  is  no  difference  between 
(hsm  ,  they  are  equally  accepted  through  faith.  There  is  neither  male  nor  female 
—Circumcision  being  laid  aside,  which  was  peculiar  to  males,  and  was  designed 
to  put  a  difference,  during  that  dispensation,  between  Jews  and  Gentiles. 

29.  If  ye  are  ChrisVs — That  is,  believers  in  him. 

IV.  1.  Now — To  illustrate  by  a  plain  similitude  the  pre-eminence  of  the  Chris 
tian  over  the  legal  dispensation,  the  heir  as  long  as  he  is  a  child — As  he  is  undei 
age,  differeth  nothing  from  a  servant — Not  being  at  liberty  either  to  use  or  enjoj 
his  estate,  though  he  be  lord — Proprietor  of  it  all. 

2    But  is  under  tutors — As  to  his  person  ;  and  slpvanls — As  to  his  substance 


CHAPTER  IV  481 

3  stewards,  fill  the  time  appointed  by  the  father.     So  we  also,  when 
we  were  children,  were  in  bondage  under  the  elements  of  the  world 

4  But  when  the  fulness  of  the  time  was  come,  God  sent  forth  his  Son, 

5  made  of  a  woman,  made  under  the  law.  To  redeem  those  under  the 

6  law,  that  we  might  receive  the  adoption  of  sons.     And  because  ye 
are  sons,  God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts, 

7  crying,  Abba,   Father.     Wherefore   thou  art  no  more   a  servant, 
but  a  son ;    and  if  a  son,  then  an  heir  of  God  through  Christ. 

8  Indeed,  then  when  ye  knew  not  God,  ye  served  them  that  by  nature 

9  are  not  gods.     But  now  having  known  God,  or  rather  being  known 
of  God,  how  turn  ye  back  to  the  weak  and  poor  elements,  to  which 

10  ye  desire  to  be  in  bondage  again  ?     Ye  observe  days,  and  months, 

11  and  times,  and  years.     I  am  afraid  for  you,  lest  I  have  laboured 
among  you  in  vain. 

12  Brethren,  I  beseech  you,  be  ye  as  I  am;  for  I  also  am  as  ye 

13  were:  ye  have  not  injured  me  at  all.     Ye  know  that  notwithstand- 


3.  So  we — The  Church  of  God,  when  we  were  children — In  our  minority,  under 
the  legal  dispensation,  were  in  bondage — In  a  kind  of  servile  state,  under  the 
elements  of  the  world — Under  the  typical  observances  of  the  law,  which  were  like 
the  first  elements  of  grammar,  the  A,  B,  C,  of  children ;  and  were  of  so  gross  a 
nature,  as  hardly  to  carry  our  thoughts  beyond  this  world. 

4.  But  when  the  fulness  of  the  time — Appointed  by  the  Father,  ver.  2,  was 
come,  God  sent  forth — From  his  own  bosom,  his  Son,  miraculously  made  of  the 
substance  of  a  woman — A  virgin,  without  the  concurrence  of  a  man  ;  made  under 
the  law — Both  under  the  precept,  and  under  the  curse  of  it. 

5.  To  redeem  those  under  the  law — From  the  curse  of  it,  and  from  that  low, 
servile  state,  that  we — Jews  who  believe,  might  receive  the  adoption — All  the  pri. 
?ileges  of  adult  sons. 

6.  And  because  ye — Gentiles  who  believe,  are  also  thus  made  his  adult  sons, 
God  hath  sent  forth  the  Spirit  of  his  Son  into  your  hearts  likewise,  crying,  Abba, 
Father — Enabling  you  to  call  upon  God  both  with  the  confidence,  and  the  tem- 
pers  of  dutiful  children.  The  Hebrew  and  Greek  words  are  joined  together,  to 
express  the  joint  cry  of  the  Jews  and  Gentiles. 

7.  Wherefore  thou — Who  believest  in  Christ,  art  no  more  a  servant — Like  those 
who  are  under  the  law,  but  a  son — Of  mature  age  ;  and  if  a  son,  then  an  heir  of 
all  the  promises,  and  of  the  all-sufficient  God  himself. 

8.  Indeed,  then  when  ye  knew  not  God,  ye  served  them  that  by  nature — That  is, 
in  reality,  are  no  gods — And  so  were  under  a  far  worse  bondage  than  even  that 
of  the  Jews.     For  they  did  serve  the  true  God,  though  in  a  low,  slavish  manner. 

9.  But  now  being  known  of  God — As  his  beloved  children,  how  turn  ye  back  to 
the  weak  and  poor  elements — Weak,  utterly  unable  to  purge  your  conscience  from 
guilt,  or  to  give  that  filial  confidence  in  God  :  poor — Incapable  of  enriching  the 
soul  with  such  holiness  and  happiness  as  ye  are  heirs  to.  Ye  desire  to  be  again 
in  bondage — Though  of  another  kind  :  now  to  these  elements,  as  before  to  those 
idols. 

10.  Ye  observe  days — Jewish  Sabbaths  ;  and  months — New  moons  ;  and  times 
— As  that  of  the  passover,  pentecost,  and  the  feast  of  tabernacles  ;  and  years — 
Annual  solemnities.  It  does  not  mean  sabbatic  years.  These  were  not  to  be 
observed  out  of  the  land  of  Canaan. 

11.  The  apostle  here  dropping  the  argument,  applies  to  the  affections,  ver 
11-20,   and  humbles  himself  to  the  Gilatians  with  an  inexpressible  tenderness. 

12.  Brethren,  I  beseech  you,  be  as  I  am — Meet  me  in  nmtual  love ;  for  I  am 
as  ye  were — I  still  love  you  as  affectionately  as  ye  once  loved  me.  Why  should 
I  not  ?  Ye  have  not  injured  me  at  all — I  have  received  no  personal  injury  from 
you. 

13.  /  preached  to  you,  notwithstanding  infirmity  of  the  flesh — ^That  is,  not. 
withstanding  bodily  weakness,  and  under  great  disadvantage,  from  the  despicable- 
ness  of  my  outward  appearance 


482  GALATIANS. 

ing  infirmity  of  the  flesh,  I  preached  the  Gospel  to  you  at  firsi 

14  And  ye  did  not  slight  or  disdain  my  temptation  which  was  in  the 

15  flesh,  but  received  me  as  an  angel  of  God,  as  Christ  Jesus.  Whai 
was  then  the  blessedness  ye  spake  of?  For  I  bear  you  witness, 
that,  if  possible,  ye  would  have  plucked  out  your  eyes,  and  have 

16  given  them  to  m3.     Am  I  become  your  enemy  because  I  tell  you 

1 7  the  truth  ?     They  zealously  affect  you,  but  not   well ;  yea,  the] 
IS  would  exclude  you,  that  ye  might  affect  them.     Now  it  is  good  t<, 

be  zealous  in  a  good  thing  always,  and  not  only  while  I  am  preser 

19  with  you.     My  little  children,  of  whom  I  travail  in  birth  again,  ti]] 

20  Christ  be  formed  in  you,  I  could  wish  to  be  present  with  you  now 
and  to  change  my  voice ;  for  I  stand  in  doubt  of  you. 

21  Tell  me,  j  e  that  would  be  under  the  law,  do  ye  not  hear  the  law  ^ 

22  F  or  it   is    written,  *  Abraham    had    two    sons,   one  by  the  bond- 

23  woman,  another  by  the  free-woman.  And  he  of  the  bond-woman 
was   born  after  the   flesh,  but  he  of  the  free-woman  by  promise 

24  Which  things  are  an  allegory :  for  these  are  the  two  covenants . 
one  from  Mount  Sinai,  bearing  children  to  bondage,  which  is  Agar 

25  For  this  is  Mount  Sinai  in  Arabia,  and  answereth  to  Jerusalem  that 

26  now  is,  and  is  in  bondage  with  her  children.     But  Jerusalem  that 

14.  And  ye  did  not  slight  my  temptation — That  is,  ye  did  not  slight  or  disdain 
me  for  my  temptation,  my  thorn  in  the  flesh. 

15.  What  was  ti'.n  the  blessedness  ye  spake  of? — On  which  ye  so  congratulated 
one  another 

17.  They — The  Judaizing  teachers  who  are  come  among  you,  zealously  affect 
you — Express  an  extraordinary  regard  for  you  :  hut  not  well — Their  zeal  is  not 
according  to  knowledge,  neither  have  they  a  single  eye  to  your  spiritual  advam 
tage  ;  yea,  they  would  exclude  you — From  me  and  from  the  blessings  of  the  Gos- 
pel, that  ye  might  affect,  love,  and  esteem  them. 

18.  In  a  good  thing — In  what  is  really  worth  our  zeal.  True  zeal  is  only 
fervent  love. 

19.  My  little  children — He  speaks  as  a  parent,  both  with  authority,  and  the 
most  tender  sympathy,  toward  weak  and  sickly  children,  of  whom  I  travail 
in  birth  again — As  I  did  before,  ver.  13,  in  vehement  pain,  sorrow,  desire, 
prayer,  till  Christ  be  formed  in  you — Till  there  be  in  you  all  the  mind  that  was 
in  him. 

20;  /  could  wish  to  be  present  with  you  now — Particularly  in  this  exigence , 
and  to  change — Variously  to  attemper  my  voice — He  writes  with  much  soflnesis ; 
but  he  would  speak  with  more.  The  voice  may  more  easily  be  varied  accordnig 
to  the  occasion  than  a  letter  can  ;  for  I  stand  in  doubt  of  you — So  that  I  am  at  a 
loss  how  to  speak  at  this  distance. 

21.  Do  ye  not  hear  the  law — Regard  what  it  says? 

23.  Was  born  after  the  flesh — In  a  natural  way  ;  by  -promise — Through  that 
supernatural  strength  which  was  given  Abraham  in  consequence  of  the  promise 

24.  Which  things  are  an  allegory — An  allegory  is  a  figurative  speech,  wherein 
one  thing  is  expressed,  and  another  intended  :  for  those  two  sons  are  types  of  the 

wo  covenants.  One  covenant  is  that  given /rom  Mount  Sinai,  which  beareth 
ikildren  to  bondage — That  is,  all  who  are  under  this,  the  Jewish  covenant,  i!^  in 
bondage  ;  which  covenant  is  typified  by  Agar. 

25.  For  this  is  Mount  Sinai,  in  Arabia — That  is,  the  type  of  Mount  Sinai ;  and 
answereth  to — Resembles  Jerusalem  that  now  is,  and  is  in  bondage — Like  Agar, 
both  to  the  law  and  to  the  Romans. 

26.  Bui  the  other  covenant  is  derived  from  Jerusalem  that  is  above,  which  it 
free,  like  Sarah — From  all  inward  and  outward  bondage  ;  and  is  the  mother  of 
us  all — That  is,  all  who  belieie  in  Christ,  and  free  citizens  of  the  new  Jeru- 
gaiem. 

*  Gen  xxi.  2,  9. 


CHAPTER  V.  483 

i7  18  above  is  free,  which  is  the  mother  of  ^s  all.  (For  it  is  written, 
*  Rejoice,  thou  barren,  that  bearest  not ,  break  forth  and  cry,  thou 
that  travailest  not ;  for  the  desolate  hath  many  more  children  than 

28  she    that    hath    a    husband.)     Now  we,  brethren,  like   Isaac,  are 

29  children  of  promise.     But  as  then,  he  that  was  born  after  the  flesh 

30  persecuted  him  that  was  born  after  the  Spirit,  so  it  is  now  also.  But 
what  saith  the  Scripture  ?  f  Cast  out  the  bond-woman  and  her 
son ;  for  the  son  of  the  bond-woman  shall  not  De  heir  with  the  son 

1 1    of  the  free-woman.     So  then,  brethren,  we  are  not  children  of  the 

bond-woman,  but  of  the  free. 
V        Stand  fast,  therefore,  in  the  liberty  wherewith  Christ  hath  made 

us  iVee,   and  be   not  entangled   again  with  the  yoke  of  bondage. 

2  Behold,  I  Paul  say  unto  you.  If  ye  be  circumcised,  Ci.rist  will  pro- 

3  fit  you  nothing.     For  I  testify  again  to  every  man  that  is  circum- 

4  cised,  he  is  a  debtor  to  do  the  whole  law.     Christ  is  become  of  no 
effect  to  you,  whosoever  of  you  are  justified  by  the  law  ;  ye  are 

5  fallen  from  grace.     For  we  through  the  Spirit  wait  for  the  hope  of 

6  righteousness  by  faith.     For  in  Christ  Jesus,  neither  circumcision 

27.  For  it  is  written — Those  words  in  the  primary  sense  promise  a  flourishing 
state  to  Judea.  afler  its  desolation  by  the  Chaldeans.  Rejoice,  thou  barren,  that 
bearest  not — Ye  heathen  nations,  who,  like  a  barren  woman,  were  destitute  for 
many  ages  of  a  seed  to  serve  the  Lord  ;  break  forth,  and  cry  aloud  fur  joy,  thou 
that  in  tbrmer  time  travailest  not ;  for  the  desolate  hath  many  more  children  than 
she  that  hath  a  husband — For  ye  that  were  so  long  utterly  desolate,  shall  at 
length  bear  more  children  than  the  Jewish  Church,  which  was  of  old  espoused 
td  God. 

28.  Now  we — Who  believe,  whether  Jews  or  Gentiles,  are  children  of  the  pro 
mise — Not  born  in  a  natural  way,  but  by  the  supernatural  power  of  God.  And  as 
such  we  are  heirs  of  the  promise  made  to  believing  Abraham. 

29.  But  as  then  he  that  was  born  after  the  jlesh  persecuted  him  that  was  born 
after  the  Spirit,  so  it  is  now  also — And  so  it  will  be  in  all  ages  and  nations  to 
the  end  of  the  world. 

30.  But  what  saith  the  Scripture  ? — Showing  the  consequence  of  this.  Cast  out 
the  bond.woman  and  her  son — Who  mocked  Isaac.  In  like  manner  will  God  cast 
out  all  who  seek  to  be  justified  by  the  law;  especially  if  they  persecute  them 
who  are  his  children  by  faith. 

31.  So  then — To  sum  up  all,  we  who  believe  are  not  children  of  the  bond, 
woman — Have  nothing  to  do  with  the  servile  Mosaic  dispensation  ;  but  of  the 
free — Being  free  from  the  curse  and  the  bond  of  that  law,  and  from  the  ^ower 
of  sin  and  Satan. 

V.  1.  Standfast  therefore  in  the  liberty — From  the  ceremonial  law,  wherewith 
Christ  hath  made  us — And  all  believers,  free;  and  be  not  entangled  again  with 
the  yoke  of  legal  bondage. 

2.  If  ye  be  circumcised — And  seek  to  be  justified  thereby,  Christ — The  Chris- 
tian  institution,  will  profit  you  nothing — For  you  hereby  disclaim  Christ,  and  all 
the  blessings  which  are  through  faith  in  him. 

3.  /  testify  to  every  man — Every  Gentile  that  is  circumcised — He  thereby 
nakes  himself  a  debtor — Obliges  himself,  at  the  peril  of  his  salvation,  to  do  the 
vholg  law. 

4.  Therefore  Christ  is  become  of  no  effect  to  you — Who  seek  to  be  justified  by 
ihe  Uw.  Ye  are  fallen  from  grace — Ye  renounce  the  new  covenant.  Ye  disclaim 
the  benefit  of  this  gracious  dispensation. 

5.  For  we — Who  believe  in  Christ,  who  are  under  the  Gospel  dispensation, 
through  the  Spirit — Without   any  of  those  carnal  ordinances,  wait  for — In  sure 
confidence  of  attainmg,  the  hope  of  righteousness — The  righteousness  we  hope 
for,  and  full  reward  of  it.     This  righteousness  we  receive  of  God  through  faith 
and  by  faith  we  shall  obtain  the  reward. 

*  Isaiah  liv,  1,         t  Genesis  xxi,  1. 


494  GALaTIANS. 

availeth  any  thing,  nor  uncircumcision,  but  faith  which  worketh  by 

7  love.     Ye  did  run  well :   who  hath  hindered  you  from  obeying  the 

8  truth  ?  This  persuasion  cometh  not  from  him  that  called  you.     A 

9  little  leaven  leaveneth  the  whole  lump.  I  have  confidence  in  you 
10  through  the  Lord,  that  ye  will  be  no  otherwise  minded;  but  he 
1  ]    that  troubleth  you  shall  bear  his  judgment,  whosoever  he  be.     IJ'it 

if  I,  brethren,  still  preach  circumcision,  why  do  I  still  suffer  per 
12  secution  ?     Then   is  the  offence  of  the  cross  ceased.     I  wish  it 

and  they  shall  be  cut  off  that  trouble  you. 
I J       Brethren,  ye  have  been  called  to  liberty  ;  only  use  not  this  liberty 
]  4  for  an  occasion  to  the  flesh,  but  by  love  serve  one  another.     For 

all  the  law  is  fulfilled  in  one  word,  in  this,  *  Thou  shalt  love  thy 

15  neighbour  as  thyself.     But  if  ye  bite  and  devcui  one  another,  take 
heed  ye  be  not  consumed  one  of  another. 

16  I  say  then,  walk  by  the  Spirit,  and  fulfil  not  the  desire  of  the 

17  flesh.     For  the  flesh  desireth  against  the  Spirit,  but  the  Spirit  de- 

6.  For  in  Christ  Jesus — According  to  the  institution  which  he  hath  eslablislied, 
according  to  the  tenor  of  the  Christian  covenant,  neither  circumcision — With  the 
most  punctual  observance  of  the  law,  nor  uncircumcision — With  the  most  exact 
heathen  morality,  ataileth  any  thing — Toward  present  justification,  or  eternal 
salvation,  hut  faith  alone  ;  even  that  faith  which  worketh  by  love — All  inward  and 
outward  holiness. 

7.  Ye  did  run  well — In  the  race  of  faith.  Who  hath  hindered  you — In  your 
course,  that  ye  should  not  still  obey  the  truth  ? 

8.  This — Your  present  persuasion,  cometh  not  from  God,  who  called  you — To 
his  kingdom  and  glory. 

9.  A  little  leaven  leaveneth  the  whole  lump — One  troubler,  ver.  10,  troubles  all. 

10.  Yet  I  have  confidence  that — After  ye  have  read  this,  ye  will  he  no  otherwiat 
minded — Than  I  am,  and  ye  were.  But  he  that  troubleth  you — It  seems  to  have 
been  one  person  chiefly  who  endeavoured  to  seduce  them,  shall  bear  his  judg. 
ment — A  heavy  burden  already  hanging  over  his  head.  , 

11.  But  if  I  still  preach  circumcision — As  that  troubler  seems  to  have  affirm 
ed,  probably  taking  occasion  from  his  having  circumcised  Timothy,  why  do  I  still 
suffer  persecution  1  Then  is  the  offence  of  the  cross  ceased — Tlie  grand  reason 
why  the  Jews  were  so  offended  at  his  preaching  Christ  crucified,  and  so  bitterly 
persecuted  him  for  it,  was,  that  it  implied  the  abolition  of  the  law  ;  yet  St.  Paul 
did  not  condemn  the  conforming,  out  of  condescension  to  the  weakness  of  any 
one,  even  to  the  ceremonial  law  :  but  he  did  absolutely  condemn  those  who  taught 
it  as  necessary  to  justification. 

12.  They  shall  be  cut  ojf— From  your  communion,  cast  out  of  your  Church, 
that  thus  trouble  you. 

13.  Ye  have  been  called  to  liberty — From  sin  and  misery,  as  well  as  from  the 
ceremonial  law.  Only  use  not  liberty  for  an  occasion  to  the  flesh — Take  not  occa. 
sion  from  hence  to  gratify  corrupt  nature,  but  by  love  serve  one  another — And 
iioreby  sliow  thatClirist  has  made  you  free. 

14.  For  all  the  law  is  fulfilled  in  this,  Thou  shalt  love  thy  neighbour  as  thystlj 
— Inasmuch  as  none  can  do  this  without  loving  God,  1  John  iv,  12,  and  the  love 

if  God  and  man  includes  all  perfection. 

15.  But  if — On  the  contrary,  in  consequence  of  the  divisions  which  those 
(.foublers  have  occasioned  among  you,  ye  bite  one  another-— By  evil  speak'ng,  and 
ietioir  one  another — By  railing  and  clamour,  take  heed  ye  be  not  consumed  ^,ne  if 
another  —By  bitterness,  strife,  and  contention,  our  health  and  strength  bc>i,a  ol 
body  and  soul  are  consumed,  as  well  as  our  substance  and  reputation. 

16.  /  say  then — He  now  explains  what  he  proposed,  ver.  13,  walk  by  tk/r  Spi. 
rit — Follow  his  guidance  in  all  things,  and  fulfil  not,  in  any  thing,  .'if  denrt 
of  the  fiesh — Of  corrupt  nature. 

17.  For  the  fiesh  desireth  against  the  Spirit — Nature  desires  what  «  quite  con. 

*  Leviticus  jcix,  18. 


CHAPTER  V.  485 

sireth  against  the  flesh,  (these  are  contrary  to  each  other,)  tliat  ye 

18  may  not  do  the  things  which  ye  would.     But  if  ye  are  led  by  the 

1 9  Spirit  ye  are  not  under  the  law.  Now  the  works  of  the  flesh  are 
manifest,  which  are  these,  adultery,  fornication,  uncleanness,  lasci- 

20  vlousness,  Idolatry,  witchcraft,  enmities,  contentions,  emulations, 

21  wraths,  strifes,  divisions,  heresies,  Envyings,  murders,  drunkenness, 
revellings,  and  such  like  :  of  which  I  tell  you  before  (as  I  have  also 
told  you  in  time  past)  that  they  who  practise  such  things  shall  nor 

12  inherit  the  kingdom  of  God.  But  the  fruit  of  the  Spirit  is  love, 
2.1  joy,  peace,  long  sufi'ering,  gentleness,  goodncis,  fidelity.  Meekness, 

24  temperance ;    against  such  there   is  no  law.     And  they  that  are 

25  Christ's  have  crucified  the  flesh  with  its  afl'ections  and  desires.    If 
36  we  live  by  the  Spirit,  let  us  also  walk  by  the  Spirit.     Be  not  de- 
sirous of  vain  glory,  provoking  one   another,  envying  one  another. 

triiry  to  the  Spirit  of  God,  hut  the  Spirit  against  the  jlesh — But  the  Holy  Spirit 
en  his  part  opposes  your  evil  nature,  {these  are  contrary  to  each  other — The  flesh 
and  the  Spirit ;  there  can  be  no  agreement  between  them,)  that  ye  may  not  do  the 
things  which  ye  would — That  being  thus  strengtiiened  by  the  Spirit,  ye  may  not 
Palfil  the  desire  of  the  flesh,  as  otherwise  ye  would  do. 

18.  But  if  ye  are  led  by  the  Spirit — Of  liberty  and  love,  into  all  holiness,  yi 
are  not  under  the  law — Not  under  the  curse  or  bondage  of  it,  not  under  the  guilt 
or  the  power  of  sin. 

19.  NoiD  the  works  of  the  Jlesh — By  which  that  inward  principle  is  discovered, 
are  manifest — Plain  and  undeniable.  Works  are  mentioned  in  the  plural,  be- 
cause  they  are  distinct  from,  and  often  inconsistent  with  each  other.  But  the 
fruit  of  the  Spirit  is  mentioned  in  tlie  singular,  ver.  22,  ps  being  all  consistent 
and  connected  together,  which  are  these — He  enumerates  those  works  of  the 
flesh  to  which  the  Galatians  were  most  inclined;  and  those  parts  of  the  fruit  of 
the  Spirit,  of  which  they  stood  in  the  greatest  need  ;  lasciviousness — The  Greek 
word  means,  any  thing  inward  or  outward,  that  is  contrary  to  chastity,  and  yet 
short  of  actual  uncleanness. 

20.  Idolatry,  witchcraft — That  this  means  witchcraft,  strictly  speaking,  (not 
poisoning,)  appears  from  its  being  joined  with  the  worship  of  devil  gods,  and 
not  with  murder.  This  is  frequently  and  solemnly  forbidden  in  the  Old  Testa, 
ment.  To  deny  therefore  that  there  is  or  ever  was  any  such  thing,  is  by  plain 
consequence  to  deny  the  authority  both  of  the  Old  and  New  Testament.  Divi. 
BJons — In  domestic  or  civil  matters ;  heresies — are  divisions  in  religious  com- 
nmnities. 

21.  Retellings — Luxurious  entertainments.  Some  of  the  works  here  metion- 
ed  are  wrought  principally,  if  not  entirely,  in  the  mind.  And  yet  they  are  call- 
ed  works  of  the  flesh — Hence  it  is  clear,  the  apostle  does  not  by  the  flesh  mean 
the  body,  or  sensual  appetites  and  inclinations  only,  but  the  corruption  of  human 
nature,  as  it  spreads  through  all  tlie  powers  of  the  soul,  as  well  as  the  members 
oi  the  body  :  of  which  I  tell  you  before — Before  the  event ;  I  forewarn  you. 

22.  Love — The  root  of  all  the  rest:  gentleness — Toward  all  men  ;  ignorant  and 
wicked  men  in  particular :  goodness — The  Greek  word  means  all  that  is  benign, 
■!oft,  winning,  tender,  either  in  tempei  or  behaviour. 

23.  Meekness — Holding  all  the  affections  and  passions  in  even  balance. 

24.  And  they  that  are  Christ's — True  believers  in  him,  have  thus  crucified  the 
jlesh—  Nailed  it,  as  it  were,  to  a  cross,  whence  it  has  no  power  to  break  loose, 
but  is  continually  weaker  and  weaker;  with  its  affections  and  desires — AU  its 
evil  passions,  appetites,  and  inclinations. 

25.  If  we  live  by  the  Spirit — If  we  are  mdeed  raised  from  the  dead,  and  are 
ftlive  to  God,  by  tlie  operation  of  his  Spirit ;  let  us  walk  by  thr  Spirit — Let  us 
follow  his  guidance,  in  all  our  tempers,  thoughts,  words,  and  actions. 

26.  Be  not  desirous  of  vain  glory — Of  the  praise  or  esteem  of  men.  They  who 
do  not  carefully  and  closely  follow  the  Spirit,  easily  slide  into  this;  the  na..ural 
tttFects  of  which  are,  provoking  to  envy  them  that  are  beneath  us,  and  envying 
vhem  that  are  above  ud. 


186  GALATIANS 

V^I.       Brethren,  if  a  man  be  overtaken  in  any  fault,  ye  who  are  spirit 
ua'   restore   such  a  one    in   the    spirit   of  meekness ;    consider 

2  ing  thyself,  lest  thou   also   be   tempted.     Bear  ye  one  another's 

3  burdens,  and  so  fulfil  the  law  of  Christ.     For  if  any  one  think  him 
self  to  be  something,  whereas  he  is  nothing,  he  deceiveth  himself. 

4  But  let  every  one  try  his  own  work,  and  then  shall  he  have  rejoic- 

5  ing  in  himself  alone,  and  not  in  another.     For  every  one  shall  bear 

6  his  own  burdens.     Let  him  that  is  taught  in  the  word    npart  to  him 

7  that  teacheth  in  all  good  things.     Be  not  deceived  ,  God  is  not 
mocked ;  for  whatsoever  a  man  soweth,  that  also  shall  he  reap 

8  For  he  that  soweth  to  his  flesh,  shall  cf  the  flesh  reap  corruption ; 
but  he  that  soweth  to  the  Spirit,  shall  of  the  Sj.irit  reap  life  ever- 

9  lasting.  But  let  us  not  be  weary  in  well  doing ;  for  in  due  season 
10  we  shall  reap,  if  we  taint  not.     Therefore  as  we  have  opportunity 

let  us  do  good  unto  all  men ;  but  especially  unto  them  who  are  of 
the  household  of  faith. 

VI.  1.  Brethren,  if  a  man  he  overtaken  in  any  fault — By  surprise,  ignorance, 
or  stress  of  temptation,  ye  who  are  spiritual — Who  continue  to  live  and  walk  by 
ihe  Spirit,  restore  such  a  one — By  reproof,  instruction,  or  exhortation.  Every  one 
who  can  ought  to  help  herein  :  only  in  the  spirit  of  meekness.  This  is  essen 
tial  to  a  spiritual  man.  And  in  this  lies  the  whole  force  of  the  cure  :  considering 
thyself — The  plural  is  beautifully  changed  into  the  singular.  Let  each  take  heed 
to  himself;  lest  thou  also  be  tempted — Temptation  easily  and  swiftly  passes  from 
one  to  another;  especially  if  a  man  endeavours  to  cure  another,  without  preserv 
ing  his  own  meekness. 

2.  Bear  ye  one  another^s  burdens — Sympathize  with  and  assist  each  other  in  all 
your  weaknesses,  grievances,  trials,  and  so  fulfil  the  law  of  Christ — The  law  of 
Christ  (an  uncommon  expression)  is  the  law  of  love  :  this  our  Lord  peculiarly  re- 
commends ;  this  he  makes  the  distinguishing  mark  of  his  disciples. 

3.  If  any  one  think  himself  to  he  something — Above  his  brethren ;  or,  by  any 
strength  of  his  own  ;  when  he  is  nothing,  he  deceiveth  himself — He  alone  will  bear 
their  burdens  who  knows  himself  to  be  nothing. 

4.  But  let  every  man  try  his  own  work — Narrowly  examine  all  he  is,  and  ail 
he  doth  :  and  then  he  shall  have  rejoicing  in  himself — He  will  find  in  himself  mat. 
ter  of  rejoicing,  if  his  works  are  right  before  God;  and  not  in  another — Not  in 
glorying  over  others. 

5.  For  every  one  shall  bear  his  own  burden — In  that  day ;  shall  give  an  account 
of  himself  to  God. 

6.  Let  him  that  is  taught  impart  to  him  that  teacheth  all  such  temporal  good 
things  as  he  stands  in  need  of. 

7.  God  is  not  mocked — Although  they  attempt  to  mock  him,  who  think  to  reap 
otherwise  rhan  they  sow. 

8.  For  he  that  now  soweth  to  the  flesh — That  follows  the  desires  of  corrupt  na. 
ture,  shall  hereafter  of  the  flesh — Out  of  this  very  seed,  reap  corruption — Death 
everlasting ;  but  he  that  soweth  to  the  Spirit — That  follows  his  guidance  in  all 
his  tempers  and  conversation,  shall  of  the  Spirit — By  the  free  grace  and  power 
of  God,  reap  life  everlasting. 

9.  But  let  us  not  he  weary  in  well  doing — Let  us  persevere  in  so  iving  to  tne 
Spirit  ;  for  in  due  season — When  the  harvest  is  come,  we  shall  reap,  if  we  famt 
not. 

10.  Therefore  as  we  have  opportunity — At  whatever  time  or  place,  and  m  what. 
ever  manner  we  can.  The  opportunity  in  general  is,  our  lifetime  ;  but  there  are 
also  many  particular  opportunities.  Satan  is  quickened  in  doing  hurt,  by  the 
shortness  of  the  time.  Rev.  xii,  12.  By  the  same  consideration  let  us  be  quickened 
in  doing  good.  Let  us  do  good — In  every  possible  kind,  and  in  every  possible 
degree  ;  unto  all  men — Neighbours  or  strangers,  good  or  evil,  friends  or  enemies 
but  especially  to  them  who  are  of  the  household  of  faith — For  all  believers  are  bal 
one  familv. 


CHAPTER  VI.  487 

1 1  Ye  see  how  large  a  letter  1  have  written  to  you  with  my  own 

12  hand.  As  many  as  desire  to  make  a  fair  appearance  in  the  flesh, 
these  constrain  you  to  be  circumcised  :  only  lest  they  should  suffer 

13  persecution  for  the  cross  of  Christ.  For  neither  they  themselves 
who  are  circumcised  keep  the  law ;  but  they  desire  to  have  you 

H   circumcised,  that  they  may  glory  in  your  flesh.     But  God  forbid 

that  I  should  glory,  save  in  the  cross  of  our  Lord  .lesus  Christ,  by 

5   which   the  world  is  crucified  to  me,  and  I    unto  the   world.      For 

neither  circumcision  is  any  thing,  nor  uncircumcision,  but  a  new 

io  creation.  And  as  many  as  shall  walk  by  this  rule,  peace  and  mercy 
be  upon  them,  and  upon  the  Israel  of  God. 

17  From  henceforth  let  none  trouble  me;  for  I  bear  in  my  body  the 

18  marks  of  the  Lord  Jesus.  Brethren,  the  grace  of  the  Lord  Jesus 
Christ  he  with  your  spirit.    Amen. 

11.  Ye  see  hoic  large  a  letter — St.  Paul  had  not  yet  written  a  larger  to  any 
Church,  /  have  written  with  my  own  hand — He  generally  wrote  by  an  ama. 
nuensis. 

12.  As  many  as  desire  to  make  a  fair  appearance  in  the  flesh — To  preserve  a 
fair  character,  these  constrain  you — Both  by  their  example  and  importunity,  to 
be  circumcised — Not  so  inucli  from  a  princv^le  of  conscience,  as  lest  they  should 
suffer  persecution — From  the  unbelieving  Jews,  for  the  cross  of  Christ — For  main 
laining  that  faith  in  a  crucified  Suviour  is  alone  sufficient  for  justification. 

13.  For  neither  they  themselves  keep  the  whole  law — So  far  are  they  from  a  zeal 
for  it.  But  yet  they  desire  to  have  you  circumcised,  that  they  may  glory  in  your 
flesh — That  they  may  boast  of  you  as  their  proselytes,  and  make  a  merit  of  this 
with  the  other  Jews. 

14.  But  God  forbid  that  I  should  glory — Should  boast  of  any  thing  I  have,  am, 
or  do,  or  rely  on  any  thing  for  my  acceptiince  with  God,  but  what  Christ  hath 
done  and  suffered  for  me  :  by  me^ins  of  which  the  world  is  crucified  to  me — All 
the  things  and  persons  in  it  are  to  me  as  nothing  ;  and  I  unto  the  world — I  am 
dead  to  all  worldly  pursuits,  cares,  desires,  and  enjoyments. 

15.  For  neither  circumcision  is  any  thing,  nor  uncircumcision — Neither  of  these 
IS  of  any  account,  but  a  new  creation — Whereby  all  things  in  us  become  new. 

16.  And  as  many  as  walk  according  to  this  rule — I.  Glorying  only  in  the  crost 
of  Christ :  2.  Being  crucified  to  the  world  ;  and,  3.  Created  anew  ;  peace  and 
mercy  be  upon  them,  and  upon  the  Israel — That  is,  the  Church  of  God;  which 
consists  of  all  those,  and  those  only,  of  every  nation  and  kindred,  who  walk  by 
this  rule. 

17.  Fro7n  henceforth  let  none  trouble  me — By  quarrels  and  disputes, /or  I  bear — 
And  affliction  should  not  be  added  to  the  afflicted;  in  my  body  the  marks  of  the 
Lord  Teaua — The  scars,  marks,  and  brands  of  my  sufFerijigs  for  him. 


NOTfiS 


ST    PAUL'S  EPISTLE  TO  THE  EPHESIAN8 


Ephesus  was  the  chief  city  of  that  part  of  Asia,  which  was  a  Roman  province 
Here  St.  Paul  preached  frr  three  years.  Acts  xx,  31,  and  from  hence  the  Gospel 
was  spread  throughout  the  whole  province,  Acts  xix,  10.  At  his  taking  leave 
of  the  Cliurch  there,  he  forewarned  them  both  of  great  persecutions  from  with, 
oat,  and  of  divers  heresies  and  schisms,  which  would  arise  among  themselves 
And  accordingly  he  writes  this  epistle  (nearly  resembling  that  to  the  Colossians, 
written  about  the  same  time)  to  establish  them  in  the  doctrine  he  had  delivered, 
to  arm  them  against  false  teachers,  and  to  build  them  up  in  love  and  holiness, 
both  of  heart  and  conversation. 

He  begins  this,  as  most  of  his  epistles,  with  thanksgiving  to  God  for  their 
embracing  and  adhering  to  the  Gospel.  He  shows  the  inestimable  blessings 
and  advantages  they  received  thereby,  as  fur  above  all  the  Jewish  privileges, 
as  all  the  wisdom  and  pliilosophy  of  the  heatliens.  He  proves  that  our  Lord  is 
the  Head  of  the  whole  Cliurch ;  gf  angels  and  spirits,  the  Church  triumphant, 
and  of  Jews  and  Gentiles,  now  equally  members  of  the  Church  militant.  In 
the  three  last  chapters  he  exhorts  them  to  various  duties,  civil  and  religious, 
oersonal  and  relative,  suitable  to  their  Christian  character,  privileges,  assistances, 
and  obligations. 

IN  THIS   EPISTLE   WE  MAY  OBSERVE, 

i.  The  inscription .      Chap,  i,  1,  2 

n.  The  doctrine  pathetically  explained,  which  contains, 

1.  Praise  to  God  for  the  whole  Gospel  blessing         .  .  .  3—14 
With  thanksgiving  and  prayer  for  the  saints          .         .          .              15-ii,  10 

2.  A  more  particular  admonition,  concerning  their  once  misera- 

ble, but  now  happy  condition 11—22 

A  prayer  for  their  establishment  ......  iii,  1-19 

A  doxology                              .  .                  ....  20, 21 

III.  The  exhortation, 

1.  General,  to  walk  worthy  of  their  calling,  agreeably  to, 

1.  The  unity  of  the  Spirit,  and  the  diversity  of  his  gifts  iv,  1-16 

2.  The  difference  between  their  former  and  their  oresent  state  17-24 

2.  Particulai 
To  avoid, 

1.  Lying 

2.  Anger 

3.  Theft        .         .         . 

4.  Corrupt  communication    . 

5.  Bitterness 

6.  Uncleanness 

7.  Drunkenness    .... 
With  a  commendation  of  the  opposite  virtues. 

To  do  their  duty,  as 

1.  Wives  and  husbands  .... 

2.  Children  and  parents         .... 

3.  Servants  and  masters        .... 

3.  Final ;  to  war  the  spiritual  warfare  . 

IV.  The  conclusion 


25 

26,27 

28 

29,  30 

31-v,  2 

3-14 

15-2. 


29-33 

rl.  1-4 

5-9 

10-20 

91-24 


EPHESIANS. 


1  Paul,  an  apo3tle  of  Jesus  Christ  by  the  will  ol   God,  to  the 
saints  who  are  at  Ephesiis,  even  to  the  faithfrl  in  Ohvist  Jesus : 

2  Grace  be  to  you,  and  peace  from  Gou  our  Father,  and  the  Led 
Jesus  Christ. 

3  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who 
hath   blessed   us   with   all   spiritual   blessings   in  heavenly  thingr 

4  through  Christ ;   As  he  hath   chosen   us  through  him  before   the 
foundation   of  the   world,  that  we  might   be   holy  and   blameles  s 

5  before  liim  in  love :   Having  predestinated  us  by  Jesus  Christ,  to 
the  adoption  of  sons  unto  himself,  according  to  the  good  pleasure 

6  of  his  will,  To  the  praise  of  the  glory  of  his  grace,  by  which  he 

7  hath  freely  accepted  us  through  the  Beloved ;  By  whom  we  have 
redemption  through  his  blood,  the  forgiveness  of  our  sins,  accord- 

8  ing  to  the  riches  of  his  grace:  Wherein  he  hath  abounded  toward 

9  us  in  all  wisdom  and  prudence  ;  Having  made  known  unto  us  the 
mystery  of  his  will,  according  to  his  good  pleasure,  which  he  had 

Verse  1.  By  the  will  of  God — Not  by  any  merit  of  my  own,  to  the  saints  who 
ire  at  Ephesus — And  in  all  the  adjacent  places.  For  this  epistle  is  not  directed 
'o  the  Ephesiaiis  only,  but  likewise  to  all  the  other  Churches  of  Asia. 

3.  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who  hath  blessed 
us — God's  blessing  us  is  his  bestowing  all  spiritual  and  heavenly  blessings 
upon  us.  Our  blessing  God  is  the  paying  him  our  solemn  and  grateful  acknov 
lodgments,  both  on  account  of  his  essential  blessedness,  and  of  the  blessing'' 
which  he  bestows  upon  us.  He  is  tiie  God  of  our  Lord  Jesus  Christ,  as  mai 
and  Mediator:  he  is  his  Father,  primarily  with  respect  to  his  Divine  nature,  as 
his  only-begotten  Son;  and  secondarily  with  respect  to  the  human  nature,  as 
that  is  personally  united  to  the  Divine:  with  all  spiritual  blessings  in  heavenly 
things — With  all  manner  of  spiritual  blessings,  which  are  heavenly  in  their  na- 
ture, origin,  and  tendency,  and  shall  be  completed  in  heaven  :  fir  different  from 
the  external  privileges  of  the  Jews,  and  the  earthly  blessings  they  expected  from 
the  Mcssiaii. 

4.  As  he  hath  chosen  us — Both  Jews  and  Gentiles,  whom  he  foreknew  as  be- 
lieving in  Christ,  1  Pet.  i,  2. 

5.  Having  predestinated  us  to  the  adoption  of  sons — Having  foreordained  that 
all  who  afterward  believed  should  enjoy  the  dignity  of  being  sons  of  God,  and 
joint  heirs  witii  Christ,  according  to  the  good  pleasure  of  his  will — According  to 
his  free,  fixed,  unalterable  purpose,  to  confer  this  blessing  on  all  those  who  should 
•relieve  in  Christ,  and  tliose  only. 

6.  To  the  praise  of  the  glory  of  his  grace — His  glorious  free  love,  wit  lOut  any 
desert  on  our  pirt. 

7.  By  whom  we — Who  believe,  have  from  the  moment  we  believe,  ;edemptioi> 
from  the  guilt  and  power  of  sin,  through  his  blood — Through  what  he  hath  dona 
md  suflbred  for  us  ;  according  to  the  riches  of  his  grace — According  to  the  abun- 
Isnt  overflowings  of  his  free  mercy  and  favour. 

3  In  all  wisdom — Manifested  by  God  in  the  whole  scheme  of  our  salvation, 
«v»a  prudence — Which  he  hath  wrought  in  us,  that  we  may  know  and  do  all  his 
acceptable  and  perfect  will. 

9.  Hariing  made  known  to  us — By  his  word  and  by  his  Spirit,  the  mystery  of  his 
will — The  gracious  scneme  of  salvation  by  faith,  which  depends  on  his  own  sove- 
reign  will  alone.  This  was  but  darkly  discovered  under  the  law ;  is  now  totally 
hid  from  unbelievers ;  and  has  heights  and  depths  which  surpass  all  the  knowledge 
oven  of  true  believers. 


490  EPHESLANS. 

10  before  purposed  in  himself,  That  in  the  dispensation  of  the  fulness 
of  the  times,  he  might  gather  together  into  one  in  Christ,  all  things 

11  which  are  in  heaven,  and  which  are  on  earth,  In  him,  through 
whom  M'e  also  having  obtained  an  mheritance,  being  predestinated 
according  to  the  purpose  of  him  that  worketh  all  things  after  the 

12  counsel  of  his  own  will.   That  we,  who  first  believed  in  Christ, 

13  might  be  to  the  praise  of  his  glory:  In  whom  ye  likewise  believed 
after  ye  liad  heard  the  word  of  truth,  the  Gospel  of  your  salvation  j 
in  whom  after  ye  had  believed,  ye  were  also  sealed  by  that  holy 

14  Spirit  of  promise,  Who  is  an  earnest  of  our  inheritance,  till  the 
redemption  of  the  purchased  possession,  to  the  praise  of  his  glory. 

15  Wherefore  I  also,  since  I  heard  of  your  faith  in  the  Lord  Jesus, 

16  and  love  to  all  saints,  Cease  not  to  give  thanks  for  you,  making 

17  mention  of  you  in  my  prayers,  That  the  God  of  our  Lord  Jesus 
Christ,  the  Father  of  glory,  may  give  you  the  Spirit  of  wisdom 

18  and  revelation,  through  the  knowledge  of  him :    The  eyes  of  your 
■ 

10.  That  in  the  dispensation  of  the  fulness  of  times — In  this  last  administra 
tion  of  God's  fullest  grace,  which  took  place  when  the  time  appointed  was 
fully  come,  he  might  gather  together  into  one  in  Christ — Might  recapitulate, 
reunite,  and  place  in  order  again,  under  Christ,  their  common  Head,  all  things 
which  are  in  heaven,  and  on  earth — All  angels  and  men,  whether  living  or  dead 
in  tne  Lord. 

11.  Through  whom  we,  Jews,  also  have  obtained  an  inheritance — The  glorious 
inheritance  of  the  heavenly  Canaan,  to  which,  when  believers,  we  were  predes. 
tinated,  according  to  the  purpose  of  him  that  worketh  all  things  after  the  counsel 
of  his  own  will — The  unalterable  decree,  he  that  believeth  sliall  be  delivered 
which  will  is  not  an  arbitrary  will,  but  flowing  from  the  rectitude  of  his  nature 
else  what  security  would  there  be  that  it  would  be  his  will  to  keep  his  word  even 
with  the  elect  ? 

12.  That  we — Jews,  who  first  believed — Before  the  Gentiles.  So  did  some 
of  them  in  every  place.  Here  is  another  branch  of  the  true  Gospel  pre- 
destination :  he  that  believes  is  not  only  elected  to  salvation,  (if  he  endures 
to  the  end,)  but  is  foreappointed  of  God  to  walk  in  holiness,  to  the  praise 
of  his  glory. 

13.  In  whom  ye — Gentiles,  likewise  believed  after  ye  had  heard  the  Gospel — 
Which  God  made  the  means  of  your  salvation  ;  in  whom  after  ye  had  believed — Pro. 
bably  some  time  after  their  first  believing,  ye  were  sealed  with  hat  Holy  Spirit 
of  promise — Holy  both  in  his  nature  and  in  his  operations,  and  promised  to  all 
the  children  of  God.  The  sealing  seems  to  imply,  1.  A  full  impression  of  the 
image  of  God  on  their  souls:  2.  A  full  assurance  of  receiving  all  the  promises, 
whetlier  relating  to  time  or  eternity. 

14.  Who,  thus  sealing  us,  is  an  earnest — Both  a  pledge  and  a  foretaste  of  our 
inheritance,  till  the  redemption  of  the  purchased  possession — Till  the  Church, 
vhicl'  he.  has  purchased  with  his  own  blood,  shall  be  fully  delivered  from  all  sin 
and  sorrow,  and  advanced  to  everlasting  glory,  to  the  praise  of  his  glory  — Of  h'» 
glorious  wisdom,  power,  and  mercy. 

15.  Since  I  heard  of  your  faith  and  love — That  is,  of  their  perseverance  and 
increase  therein. 

16.  /  cease  not — In  all  my  solemn  addresses  to  God,  to  give  thanks  for  yoa. 
making  mention  of  you  in  my  prayers — So  he  did  of  all  the  CImrches,  Col.  i,  9 

17.  That  the  Father  of  ih^t  infinite  glory  which  shines  in  the  face  of  Christ, 
from  wlioin  also  wc  receive  the  glorious  inheritance,  ver.  18,  may  give  you  the 
Spirit  of  wisdom  and  revelation—  The  same  who  is  the  Spirit  of  promise,  is  also 
in  the  progree"  of  the  fiiithful  the  Spirit  of  wisdom  and  revelation,  making  them 
wise  unto  salvation,  and  reve;iling  to  them  the  deep  things  of  God.  He  is  here 
speaking  of  that  wisdom  and  revelation,  which  are  common  to  all  real  Chris 
tianf . 

18    The  eyes  oj  your  understanding — It  is  with  these  alone  that  we  discern  tlw 


CHAPTER  11.  4\fi 

understanding  being  enlightened,  that  ye  may  know  what  ia  the  hope 

of  his  calling,  and  what  the  riches  of  the  glory  of  his  inheritance 

/9  in  the  saints.  And  what  the  exceeding  greatness  of  his  power  to 

ward  us  who  believe,  according  to  the  energy  of  his  mighty  power, 

20  Which  he  exerted  in  Christ,  raising  him  from  the  dead :   and  he 

2     hath  seated  him  at  his  own  right  hand  in  heavenly  places,  Far 

above  all  principality,  and  power,  and  might,  and  dominion,  and 

every  name  that  is  named,  not  only  in  this  world,  but  also  in  that. 

i2  which  is  to  come.     And  he  put  all  things  under  his  feet,  and  hatb 

23  given  him  to  be  head  over  all  things  to  the  Church,  Which  is  his 

II.  body ;  who  is  the  fulness  of  him  that  filleth  all  in  all.    And  he  hath 

2  quickened  you,  who  v/ere  dead  in  trespasses  and  sins,  Wherein  ye 

formerly  walked  according  to  the  course  of  this  world,  according  to 

things  of  God,  being  first  opened,  and  then  enlightened — By  his  Spirit,  that  ye 
may  know  what  is  the  hope  of  his  calling — That  ye  may  experimentally  and  de- 
lightfully  know,  what  are  the  blessings  which  God  has  called  you  to  hope  for,  by 
his  word  and  his  Spirit,  and  what  is  the  riches  of  the  glory  of  his  inheritance  in 
the  saints — What  an  immense  treasure  of  blessedness  he  hath  provided  as  an 
inheritance  for  holy  souls. 

19.  And  what  the  exceeding  greatness  of  his  power  toward  us  who  believe — 
Both  in  quickening  our  dead  souls,  and  preserving  them  in  spiritual  life,  accord 
ing  to  the  power  which  he  exerted  in  Christ,  raising  him  from  the  dead — By  the 
very  same  almighty  power,  whereby  he  raised  Christ :  for  no  less  would  suffice. 

20.  And  he  hath  seated  him  at  his  own  right  hand — That  is,  he  hath  exalted 
him  in  his  human  nature,  as  a  recompense  for  his  sufferings,  to  a  quiet  everlast 
ing  possession  of  all  possible  blessedness,  majesty,  and  glory. 

21.  Far  above  all  principality,  and  power,  and  might,  and  dominion — That  is 
God  hath  invested  him  with  uncontrollable  authority  over  all  demons  in  hell,  all 
angels  in  lieaven,  and  all  tiie  princes  and  potentates  on  earth,  and  every  name 
that  is  named — We  know  the  king  is  above  all,  though  we  cannot  name  all  the 
officers  of  his  court.  So  we  know  that  Christ  is  above  all,  thougli  we  are  not 
able  to  name  all  his  subjects ;  not  only  in  this  world,  but  also  in  that  which  is  to 
come — Tlie  world  to  come  is  so  styled,  not  because  it  does  not  exist,  but  because 
it  is  not  yet  visible.  Principalities  and  powers;  are  named  now.  But  those  also 
who  are  not  even  named  in  this  world,  but  shall  be  revealed  in  the  world  to  come, 
are  all  subject  to  Christ. 

22.  And  he  hath  given  him  to  be  head  over  all  things  to  the  Church — A  head 
both  of  guidance  and  government,  and  likewise  of  life  and  influence  to  the  whole 
and  every  member  of  it.  All  these  stand  in  the  nearest  union  with  him,  ano 
have  as  continual  and  effectual  a  communication  of  activity,  growth,  and  strength 
from  him,  as  the  natural  body  from  its  head. 

23.  The  fulness  of  him  that  filleth  all  in  all — It  is  hard  to  say  in  what  sense 
this  can  be  spoken  of  the  Church.  But  the  sense  is  easy  and  natural  if  we  refer 
it  to  Christ,  who  is  the  fulness  of  the  Fatlier. 

II.  1.  And  he  hath  quickened  you — In  the  19th  and  20th  verses  of  the  preceding 
chapter,  St.  Paul  spoke  of  God's  working  in  them  by  the  same  almighty  power 
whereby  he  raised  Christ  from  the  dead.  On  the  mention  of  this  he,  in  the  ful- 
less  of  his  heart,  runs  into  a  flow  of  thought,  concerning  the  glory  of  Christ's 
exaltation,  in  the  three  following  verses.  He  here  resumes  the  thread  of  hie 
discourse  :  who  were  dead — Not  only  diseased,  but  dead  ;  absolutely  void  of  all 
spiritual  life  ;  and  as  incapable  of  quickening  yourselves,  as  persons  literally 
dead  in  trespasses  and  sins — Sins  seem  to  be  spoken  chiefly  of  the  Gentiles  who 
knew  not  God.  Trespasses,  of  the  Jews  who  had  his  law,  and  yet  regarded  it 
not ;  ver.  5.  The  latter  herein  obeyed  the  flesh,  the  former  the  prince  of  the 
power  of  the  air. 

2.  According  to  the  course  of  this  world — The  word  translated  course  properly 
means  a  long  series  of  times,  wherein  one  corrupt  age  follows  another,  accord- 
ing to  the  prince  of  the  power  of  the  air — The  effect  of  which  power  all  may 
i<erceive,  though  all  do  not  understand  the  cause  of  it :  a  power  unspeakably 


492  EPHESIANS. 

the  prince  of  the  power  of  the  air,  the  spirit  that  now  workcih  in  the 

3  sons  of  disobedience  •  Among  whom  also  we  all  formerly  liad  our 
conversation,  in  the  desires  of  the  flesh,  doing  the  will  of  the 
flesh  and  the  mind,  and  were  by  nature  children  of  wrath,  even  as 

4  the  others.     But  God,  being  rich  in  mercy,  through  his  great  love 

5  wherewith  he   loved  us,  Hath  quickened   even   us  together  with 

6  Christ,  who  were  dead  in  trespasses,  (by  grace  ye  are  saved,)  I'.nd 
hath  raised  us  up  together,  and  made  us  sit  together  in  heavenly 

7  places  through  Christ  Jesus  :  That  he  might  show  in  the  ages  to 
come  the  exceeding  riches  of  his  grace,  in  his  kindness  toward  us 

8  through  Christ  Jesus.     For  by  grace  ye  are  saved  through  faith, 

9  and  this  no*  of  yourselves  :  it  is  the  gift  of  God  :  Not  by  works  ; 
10  lest  any  one  should  boast.     For  we  are  his  workm.anship,  created 

through  Christ  Jesus  unto  good  works,  which  God  had  before  pre- 
pared, that  we  might  walk  in  them. 

penetrating  and  widely  diffused  ;  but  yet,  as  to  its  baneful  influences,  beneath  the 
orb  of  believers.  The  evil  spirits  are  united  under  one  head,  the  seat  of  whose 
dominion  is  in  the  air.  Here  he  sometimes  ruises  storms,  sometimes  maites 
visionary  representations,  and  is  continually  roving  to  and  fro  :  the  spirit  that 
now  worketh — With  mighty  power,  und  so  he  did  and  doth  in  all  ages  ;  in  the 
sons  of  disobedience — In  all  who  do  not  believe  and  obey  the  Gospel. 

3.  Among  whom  we — Jews,  also  forrr.erly  had  our  conversation :  doing  the  will 
of  the  Jiesh — In  gross,  brutal  sins  ;  and  of  the  mind — By  spiritual,  diabolical 
wickedness.  In  the  former  clause  flesh  denotes  the  whole  evil  nature ;  in  the 
latter,  the  body  opposed  to  the  soul  :  and  were  by  nature — That  is,  in  our  natural 
state  ;  children  of  wrath — Having  the  wrath  of  God  abiding  on  us,  even  as  the 
Gentiles.  This  expression,  by  nature,  occurs  also.  Gal.  iv,  8 ;  Rom.  ii,  14 ;  and 
thrice  in  the  11th  chapter.  But  in  none  of  these  places  does  it  signify  by  cus- 
torn,  or  practice,  or  customary  practice,  as  a  late  writer  afiirms.  Nor  can  it 
mean  so  here.  For  this  would  make  the  apostle  guilty  of  gross  tautology  ;  their 
customary  sinning  having  been  expressed  already,  in  the  former  part  of  the  verse. 
But  all  these  passages  agree  in  expressing  wliat  belongs  to  the  nature  of  the 
persons  spoken  of. 

4.  Mercy  removes  misery  :  love  confers  salvation. 

5.  He  hath  quickened  us  together  with  Christ — In  conformity  to  him,  and  by 
virtue  of  our  union  with  him.  By  grace  ye  are  saved — Grace  is  both  the  begin, 
ning  and  end.  The  apostle  speaks  indifferently  either  in  the  first  or  second  per- 
son,  the  Jews  and  Gentiles  being  in  the  same  circumstance,  both  by  nature  and 
by  grace.  This  text  lays  the  axe  to  the  very  root  of  spiritual  pride,  and  all  glory, 
ing  in  ourselves.  Therefore  St.  Paul,  foreseeing  the  backwardness  of  mankind 
to  receive  it,  yet  knowing  the  absolute  necessity  of  its  being  received,  again 
asserts  the  very  same  truth,  ver.  8,  in  the  very  siime  words 

6.  And  hath  raised  us  up  together — Both  Jews  and  Gentiles  already  in  spirit ; 
and  ere  long  our  bodies  too  will  be  raised  ;  and  made  us  all  sit  together  in  heavenly 
places — This  is  spoken  by  way  of  anticipation.  Believers  are  not  yet  possessed 
of  their  seats  in  heaven  ;  but  each  of  them  has  a  place  prepared  for  him. 

7.  The  ages  to  come — That  is,  all  succeeding  ages. 

8.  By  grace  ye  are  saved  through  faith — Grace,  without  any  respect  to  any 
human  worthiness,  confers  the  glorious  gift ;  faith,  with  an  empty  hand,  md 
without  any  pretence  to  personal  desert,  receives  the  heavenly  blessing;  and  ^hia 
— Is  not  of  yourselves.  This — refers  to  the  whole  preceding  clause :  that  ye  are 
saved  through  faith,  is  the  gift  of  God. 

9.  Not  by  works — Neitlier  this  faith  nor  this  salvation  is  owing  to  any  works 
you  ever  did,  will,  or  can  do. 

10.  For  we  are  his  workinanship — Which  proves  both  that  salvation  is  by  faith, 
and  that  faith  is  the  gift  of  God  :  created  unto  good  ttwrks — That  afterward  we 
might  give  ourselves  to  them  ;  which  God  had  before  prepared — The  occasion* 
of  them  :  so  we  must  still  ascribe  the  whole  to  God  ;  that  we  might  walk  in  thev 

-Thcugh  not  be  justified  by  them. 


CHAPTER  II.  493 

(1  Wherefore  remember,  that  ye  being  formerly  Gentiles  m  the 
flesh,  (who  were  called  the  uncircumcision,  by  tliat  which  is  called 

i2  the  circumcision  performed  with  hands  in  the  flesh,)  Were  at 
that  time  without  Christ,  being  aliens  from  the  commonwealth  of 
Israel,  and  strangers  to  the  covenants  of  promise  ;  having  no  hope, 

13  and  without  God  in  the  world.  But  now  through  Christ  Jesus, 
ye   who  were  formerly  far  ofl^  are  brought  nigh   by  the  blood  of 

14  Christ.     For  he  is  our  peace,  he  who  hath  made  both  one,  having 
1  z  broken  down  the  middle  wall  of  partition,  Having  abolished  by  hi.s 

flesh  the  enmity,  the  law  of  commandments,  through  his  decrees, 
that  he  might  form  the  two  into  one  new  man  in  himself,  so  making 

16  peace;    And   might   reconcile  both  in  one   body  to   God  through 

17  the  cross,  having  slain  the  enmity  thereby.  And  he  came  and 
preachod  peace  to  you  that  were  afar  off,  and  to  them  that  were 

18  nigh.     For  through  him  we  both  have  access  by  one  Spirit  to  the 

19  Father.     Therefore  ye  are  no  longer  strangers  and  foreigners,  but 

11.  Wherefore  remember — Such  a  remembrance  strengthens  faith,  and  in- 
creases gratitude  ;  that  ye  being  formerly  Gentiles  in  the  flesh — Neither  circum 
cised  in  body  nor  in  spirit,  wlio  were  accordingly  called  the  uncircumcision — By 
way  of  reproach ;  by  that  which  is  called  the  circumcision — By  those  wlio  call 
themselves  the  circumcised,  and  think  this  a  proof  that  thoy  are  the  people  of 
God :  and  who  indeed  have  that  outward  circumcision,  which  is  performed  by 
hands  in  the  flesh. 

12.  Were  at  that  time  without  Christ — Having  no  faitn  m,  or  knowledge  of 
him  ;  being  aliens  from  the  commonwealth  of  Israel — Both  as  to  their  temporal 
privileges  and  spiritual  blessings;  and  strangers  to  the  covenants  of  promise — The 
great  promise  in  both  the  Jewisii  and  Christian  covenant  was  the  Messiah  ; 
having  no  hope,  because  they  had  no  promise,  whereon  to  ground  their  hope , 
and  being  without  God — Wholly  ignorant  of  the  true  God,  and  so  in  effect 
atheists.  Such  in  truth  are,  more  or  less,  all  men  in  all  ages,  till  they  know 
God,  by  the  teaching  of  his  own  Spirit ;  in  the  world — Tlie  wide,  vain  world, 
wherein  ye  wandered  up  and  down,  unholy  and  unhappy. 

13.  Far  off — From  God  and  his  people ;  nigh — Intimately  united  to  both. 

14.  For  he  is  our  peace — Not  only  as  he  purchased  it,  but  as  he  is  the  very 
bond  and  centre  of  union  :  he  who  hath  made  both,  Jews  and  Gentiles,  one 
Cliurch.  The  apostle  describes,  1.  The  conjunction  of  the  Gentiles  with  Israel, 
ver.  14,  15 ;  and  2.  The  conjunction  of  both  with  God,  ver.  15-18.  Each  de. 
scription  is  subdivided  into  two  parts.  And  the  former  part  of  the  one,  concern, 
ing  abolishing  the  enmity,  answers  the  former  part  of  the  otiier ;  the  latter  part 
of  the  one,  concerning  the  evangelical,  decrees,  the  latter  part  of  the  other;  and 
hath  broken  down  the  middle  wall  of  partition — Alluding  to  that  wall  of  old, 
which  separated  the  court  of  Israel  from  tlie  court  of  the  Gentiles.  Such  a  wii' 
was  tlip.  ceremonial  law,  which  Christ  had  now  taken  away. 

15.  Having  abolished  by  his  suffering  in  the  flesh  the  cause  of  enmity  between 
the  Jfjws  and  Gentiles,  even  the  law  of  ceremonial  commandments,  through  his 
decrf  es,  which  offer  mercy  to  all  ;  (see  Col.  ii,  14  ;;  that  he  might  form,  the  two 
•   Jew  and  Gentile,  into  one  new  man — One  mystical  body. 

16.  In  one  body — One  Churcii  ;  having  slain — By  his  own  death  on  the  cross 
lUe  enmity — Which  had  been  between  sinners  and  God. 

17.  And  he  came — After  his  resurrection  ;  and  preached  peace — By  his  mi.iis. 
.ers  and  his  Spirit  ;  to  you — Gentiles  ;  that  were  afar  off — At  the  utmost  distance 
from  God ;  and  to  them  that  were  nigh — To  the  Jews,  who  were  comparatively 
nigh    being  liis  visible  Church. 

18.  For  through  him  we  both — Jews  and  Gentiles,  have  access — Liberty  ot 
approaching,  by  the  guidance  and  aid  of  one  Spirit,  to  God  as  our  Father.  Christ 
the  Spirit,  and  the  Father,  the  three-one  God,  stand  frequently  in  the  same 
order. 

19.  Therefore  ye  are  no  longer  strangers,  but  citizens  of  the  heavenly  Jerusa 
lem :  no  longer  foreigners,  but  received  into  the  very  family  of  God. 

32 


494  EPHESIANS. 

30  fellow  citizens  with  the  saints,  and  of  the  household  of  God,  Built 
upon  the   foundation  of  the   apostles  and  prophets,  Jesus  Christ 

21  himself  being  the  chief  corner  stone,  On  whom  all  the  building, 
fitly  framed  together,   groweth   into  a  holy  temple  in  the  J  ord  : 

22  On    whom    ye    also   are   built  together,   for   a  habitation  of  God 
through  the  Spirit. 

III.        For  this  cause  I   Paul  am  a  prisoner  of  Jesus  Christ  for  you 

2  Gentiles ;   (Seeing  ye  have  heard  the  dispensation  of  the  grace  of 

3  God,   given   me   in   your  behalf.)     That   by   revelation  he   made 

4  known  to  me  the  mystery  :   as  I  wrote  before  in  few  words,  By 
reading  which  ye  may  understand  my  knowledge  in  the  mystery 

5  of  Christ :   Which  in  other  ages  was  not  made  known  to  the  sons 
of  men,  as  it  hath  been  now  revealed  to  his  holy  apostles  and  pro- 

6  phets  by  the  Spirit,  That  the  Gentiles  are  joint  heirs,  and  of  the 
same  body,  and  joint  partakers  of  his  promise  by  Christ  through 

7  the  Gospel.     Of  which  I  have  been  made  a  minister,  according  to 
the  gift  of  the  grace  of  God  given  to  me  by  the  effectual  working 

8  of  his  power.     Unto  me,  who  am  less  than  the  least  of  all  saints 
hath  this  grace  been  given,  to  preach  among  the  Gentiles  the  un 

9  searchable  riches  of  Christ.     And  to  make  all  men   see  what  is 
the  fellowship  of  the  mystery  which  was  hidden  from  eternity  by 

20.  And  are  built  upon  the  foundation  of  the  apostles  and  prophets — As  the 
foundation  sustains  the  building,  so  the  word  of  Gol,  dechired  by  the  apostles 
and  prophets,  sustains  the  faith  of  all  believers.  God  laid  the  foundation  by 
them  ;  but  Christ  himself  is  the  chief  corner  stone  of  the  foundation.  Elsewhere 
he  is  termed  the  foundation  itself,  1  Cor.  iii,  11. 

21.  On  whom  all  the  building  fitly  framed  together — The  whole  fabric  of  tho 
universal  Church  rises  up  like  a  large  pile  of  living  materials,  into  a  holy  temple 
in  the  Lord — Dedicated  to  Christ,  and  inhabited  by  him,  in  which  he  displays  his 
presence,  and  is  worshipped  and  glorified.  What  is  the  temple  of  Diana  of  the 
Ephesians,  whom  ye  formerly  worshipped,  to  this  ? 

III.  1.  For  this  cause — That  ye  may  be  so  built  together;  I  am  a  prisoner  for 
you  Gentiles — For  your  advantage,  and  for  asserting  your  right  to  these  blessings 
That  it  was  which  so  enraged  the  Jews  against  him. 

2.  The  dispensation  of  the  grace  of  God  given  me  in  your  behalf — That  is,  the 
commission  to  dispense  the  gracious  Gospel ;  to  you  Gentiles  in  particular.  This 
they  had  heard  from  his  own  mouth. 

3.  The  mystery — Of  salvation  by  Christ  alone,  and  that  both  to  Jews  and  Gen- 
tiles ;  ns  I  wrote  before — Namely,  chap,  i,  9,  10,  the  very  words  of  which  passage 
he  here  repeats. 

5.  Which  in  other — In  former,  ages  was  not — So  clearly  or  fully  made  known 
to  the  sons  of  men — To  any  man,  no,  not  to  Ezekiel,  so  often  styled  son  of  man, 
nor  to  any  of  the  ancient  prophets.  Those  here  spoken  of  are  New  Testament 
propliets. 

6.  That  the  Gentiles  are  joint  heirs — Of  God ;  and  of  the  mme  body — Under 
Christ  the  head  ;  and  joint  partakers  of  his  promise — The  communion  of  the  flo.^.y 
Ghost. 

7.  According  to  the  gift  of  the  grace  of  God — That  is,  the  apostleship  which 
le  hatli  graciously  given  me  ;  and  which  he  hath  qualified  me  for,  by  the  effec- 
tual working  of  his  power — In  me  and  by  me. 

8.  Unto  me,  who  am  less  than  the  least  of  all  saints,  is  this  grace  given — Here  are 
the  noblest  strains  of  eloquence  to  paint  the  exceeding  low  opinion  the  apostle 
had  of  himself,  and  the  fulness  of  the  unfathomable  blessings  which  are  treasured 
up  in  Christ. 

9  What  IS  the  fellowship  of  the  mystery — What  those  mysterious  blessings  are, 
whereof  all  believers  jointly  partake,  which  was  in  a  great  measure  hidden  from 
eternity  by  God,  who — To  make  way  for  the  free  exercise  of  his  love,  created  ali 
things — This  is  the  foundation  of  all  his  dispensations. 


CHAPTER  IV.  495 

lO  Grod,  who  created  all  things  by  Jesus  Christ :  That  the  manifold 
wisdom  of  God  might  now  be  made  known  by  the  Church  to  the 

.1   principalities  and  powers   in    heavenly  places,   According  to   the 

12  eternal  purpose  which  he  purposed  in  Christ  Jesus  our  Lord,  By 
whom  we  have  boldness  and  access  with  confidence  through  faith 

,  c   m  him.      Wherefore  I  entreat  you  not  to  faint  at  my  afflictions  for 

14  you,  which  is  your  glory.     For  this  cause  I  bend  my  knees  to  the 

15  Father  of  our  Lord  Jesus  Christ,  (Of  whom  the  whole  family  in 

16  heaven  and  earth  is  named,)  That  he  would  give  you  according 
to  the  riches  of  his  glory,  to  be   strengthened  with   might  by  his 

17  Spirit  in  the  inner  man,  That  Christ  may  dwell  in  your  hearts  by 

18  faith  :  That  being  rooted  and  grounded  in  love,  ye  may  be  able  to 
comprehend  with   all  the  saints,  what  is  the  breadth,  and  length 

19  and  depth,  and  height.  And  to  know  the  love  of  Christ  which  sur- 
passeth  knowledge,  that  ye  may  be  fill       vith  all  the  fulness  of  God 

20  Now  to  him  that  is  able  to  do  exceeding  abundantly  above  all  that 

21  we  ask  or  think,  according  to  the  power  that  worketh  in  us.  To 
him  be  glory  in  the  Church  by  Christ  Jesus,  throughout  all  ages, 
world  without  end.     Amen. 

IV.       I,  therefore,  the  prisoner  of  the  Lord,  beseech  you  to  walk  wor- 
2  thy  of  the  calling  wherewith  ye  are  called.  With  all  lowliness  and 

10.  That  the  manifold  wisdom  of  God  might  he  made  known  by  the  Church — By 
what  is  done  in  the  Church,  which  is  the  theatre  of  the  Divine  wisdom. 

12.  By  whom  we  have  free  access,  such  as  those  petitioners  have,  wlio  are  in- 
troduced  to  the  royal  presence  by  some  distinguished  favourite,  and  boldness — Un- 
restrained liberty  of  speech,  such  as  children  use  in  addressing  an  indulgent 
father,  when,  without  fear  of  Oifending,  they  disclose  all  their  wants,  and  make 
known  all  their  requests. 

13.  The  not  fainting  is  your  glory. 

15.  Of  whom — The  Father,  the  whole  family  of  angels  in  heaven.  Saints  in 
paradise,  and  believers  on  earth,  is  named  :  being  the  children  of  God,  (a  more 
honourable  title  than  children  of  Abraham,)  and  depending  on  him  as  the  Father 
of  the  family. 

16.  The  riches  of  his  glory — The  immense  fulness  of  his  glorious  wisdom,  power, 
and  mercy  ;  the  inner  man — The  soul. 

17.  Dwell — That  is,  constantly  and  sensibly  abide. 

18.  That  being  rooted  and  grounded — That  is,  deeply  fixed,  and  firmly  esta- 
blished  in  love,  ye  may  comprehend — So  far  as  a  human  mind  is  capable,  what  is 
the  breadth  of  the  love  of  Christ — Embracing  all  mankind,  and  length — From 
everlasting  to  everlasting,  and  depth — Not  to  be  fathomed  by  any  creature,  and 
height — Not  to  be  reached  by  any  enemy. 

19.  And  to  know — But  the  apostle  corrects  himself,  and  immediately  observes, 
it  cannot  be  fully  known.  This  only  we  know,  that  the  love  of  Christ  surpasses 
all  knowledge,  that  ye  may  be  filled — Which  is  the  sum  of  all,  with  all  the  ful- 
ness  of  God — With  all  his  light,  love,  wisdom,  holiness,  power,  and  glory.  A 
'-orfection  fir  beyond  a  bare  freedom  from  sin. 

20.  Now  to  him — This  doxology  is  admirably  adapted  to  strengthen  our  faith 
^at  we  may  not  stagger  at  the  great  things  the  apostle  had  been  praying  for,  as 
./thoy  were  too  much  for  God  to  give,  or  for  us  to  expect  from  him,  that  is  able 
— litre  is  a  most  beautiful  gradation.  When  he  has  gi\en  us  exceeding,  yea, 
abundant  blessings,  still  we  may  ask  for  more.  And  he  is  able  to  do  it.  But 
we  'nay  think  of  more  than  we  have  asked.  He  is  able  to  do  this  also.  Yea, 
and  above  all  this  :  above  all  we  ask  ;  above  all  we  can  think  ;  nay,  exceedingly, 
abundantly  above  all  we  can  either  ask  or  think. 

21.  In  the  Church — On  earth  and  in  heaven. 

IV.  1 .  /,  therefore,  the  prisoner  of  the  Lord — Imprisoned  for  his  sake  and  for 
vour  sakcs :  for  the  sake  of  the  Gospel  which   he  had  nrf.-ached   among  them 


496  EPHESIANS. 

3  meekness  ;  with  long  suffering  forbear  one  another  in  love,  Endea 
vouring  to  keep  the  unity  of  the  Spirit,  by  the   bond  of  peace. 

4  There  is  one  body  and  one  Spirit,  as  ye  are  also  called  in  one  hope 

5  of  your  calling  ;  One  Lord,  one  faith,  one  baptism  :  One  God,  and 
f   Father  of  all,  who  is  above  all,  and  through  all,  and  in  us  all.    But 

7  to  every  one  of  us  is  given  grace,  according  to  the  measure  of  the 

8  gift  of  Christ.    Wherefore  he  saith,  *  Having  ascended  on  high,  hi 

9  led  captivity  captive,  and  gave  gifts  to  men.     (Now  this  expres- 
sion. He  ascended,  what  is  it  but  that  he  also  descended  first  to 

0  the  lower  parts  of  the  earth  ?     He  that  descended  is   he  same  thai 
ascended   also,   far  above   all  the  heavens,  that   he  might   fill  all 

1 1  things.)     And   he   gave  some   apostles,  and  some   prophets,   and 

12  some  evangelists,  and  some  pastors  and  teachers;  For  the  perfect- 
mg  of  the  saints,  for  the  work  of  the  ministry,  to  the  edifying  the 

This  was  therefore  a  powerful  motive  to  them,  to  comfort  him  under  it  by  theii 
obedience. 

3.  Endeavouring  to  keep  the  unity  of  the  Spirit — That  mutual  union  and  har- 
mony, which  is  a  fruit  of  the  Spirit.     The  bond  of  peace  is  love. 

4.  There  is  one  body — The  universal  Church,  all  believers  throughout  the 
world,  one  Spirit,  one  Lord,  one  God,  and  Father — The  ever-blessed  trinity, 
one  hope — Of  heaven. 

5.  One  outward  baptism. 

6.  One  God  and  Father  of  all — ^That  believe,  who  is  above  all — Presiding  ovei 
all  his  children,  operating  through  them  all  by  Christ,  and  dwelling  in  all  by  hie 
Spirit. 

7.  According  to  the  measure  of  the  gift  of  Christ — According  as  Christ  is  pleaseo 
to  give  to  each. 

8.  Wherefore  he  saith — That  is,  in  reference  to  which,  God  saith  by  David, 
Having  ascended  on  high,  he  led  captivity  captive — He  triumphed  over  all  his 
enemies,  Satan,  sin,  and  death,  which  had  before  enslaved  all  the  world ;  allud. 
ing  to  the  custom  of  ancient  conquerors,  who  led  those  they  had  conquered  in 
chains  after  them  ;  and  as  they  also  used  to  give  donatives  to  the  people,  at  their 
return  from  victory,  so  he  gave  gifts  to  men — Both  the  ordinary  and  extraordi 
nary  gifts  of  the  Spirit. 

9.  Now  this  expression,  He  ascended,  what  is  it,  but  that  he  descended — That 
IS,  does  it  not  imply  that  he  descended  first  ?  Certainly  it  does,  on  the  supposi- 
tion of  his  being  God.  Otherwise  it  would  not:  since  all  the  saints  will  ascend 
to  heaven,  though  none  of  them  descended  thence,  into  the  lower  parts  of  the  earth 
— So  the  womb  is  called.  Psalm  cxxxix,  15.     The  grave,  Psulin  Ixiii,  9. 

10.  He  that  descended — That  thus  amazingly  humbled  himself,  is  the  same  that 
ascended — That  was  so  highly  exalted,  that  he  might  fill  all  things — The  wh>>le 
Church,  with  his  Spirit,  presence,  and  operations. 

11.  And  among  other  his  free  gifts,  he  gave  some  apostles — His  chief  ministers 
and  special  witnesses,  as  having  seen  him  after  his  resurrection,  and  received 
their  commission  immediately  from  him,  and  some  prophets,  and  some  evangelists 
— A  prophet  testifies  of  things  to  come  :  an  evangelist  of  things  past:  and  that 
chiefly  by  preaching  the  Gospel  before  or  after  any  of  the  apostles.  All  these 
were  extraordinary  officers :  the  ordinary  were,  some  pastors — Watching  ovei 
their  several  flocks,  and  some  teachers — Whether  of  the  same,  or  a  lower  order, 
to  assist  them  as  occasion  might  require. 

12.  In  tills  verse  is  noted  the  oflSce  of  ministers ;  in  the  next  the  aim  of  the 
saints,  in  tiie  14lh,  15th,  16th,  the  way  of  growing  in  grace.  And  each  of  these 
have  three  parts,  standing  in  the  same  order  :  for  the  perfecting  the  saints — The 
completing  them  both  in  number,  and  their  various  gifts  and  graces  :  for  the  work 
of  the  ministry — The  serving  God  and  his  Church,  in  their  various  ministrations 
to  the  edifying  of  the  body  of  Christ — The  building  up  this  mystical  body  in  faith, 
love,  holiness. 

•  Psalm  Ixviii,  18 


CHAPTER  IV.  497 

3  body  of  Christ ;  Till  we  all  come  to  the  unity  of  the  faith  and 
knowledge  of  the  Son  of  God,  to  a  perfect  man,  to  the  measure  of 

1 4  the  stature  of  the  fulness  of  Christ :  That  we  may  be  no  longer 
children,  fluctuating  to  and  fro,  and  carried  about  with  every  wind 
of  doctrine,  by  the  sleight  of  men,  by  cunning  craftiness,  whereby 

15  they  lie  in  wait  to  deceive  :  But  speaking  the  truth  in  love,  may 

16  grow  up  into  him  in  all  things,  who  is  the  head,  even  Christ :  From 
whom  the  whole  body  fitly  joined  together  and  compacted,  by  that 
which  every  joint  supplieth  according  to  the  effectual  working  in 
the  measure  of  every  member,  maketh  an  increase  of  the  body,  to 
the  edifying  of  itself  in  love. 

17  This  therefore  1  say  and  testify  in  the  Lord,  that  ye  no  longer 
walk  as  the  rest  of  the  Gentiles  walk,  in  the  vanity  of  your  mind 

18  Having  the  understanding  darkened,  being  alienated  from  the  life 
of  God,  by  the  ignorance  that  is  in  them,  through  the  hardness  of 

19  their  hearts  :   Who  being  past  feeling,  have  given  themselves  up 

20  to  lasciviousness,  to  work  all  uncleanness  with  greediness.    But  ye 

21  have  not  so  learned  Christ;  Seeing  ye  have  heard  him,  and  been 

22  taught  by  him,  (as  the  truth  is  in  Jesus,)  To  put  off,  with  respect 

13.  Till  we  all — And  every  one  of  us,  come  to  the  unity  of  the  faith  and  know- 
ledge of  the  Son  of  God — To  both  an  exact  agreement  in  the  Christian  doctrine, 
and  an  experimental  knowledge  of  Christ  as  the  Son  of  God;  to  a  perfect  man — 
To  a  state  of  spiritual  manhood  both  in  understanding  and  strength,  to  the  Tnea- 
sure  of  the  stature  of  the  fulness  of  Christ — To  that  maturity  of  age  and  spiritual 
stature  wherein  we  shall  be  filled  with  Christ,  so  that  he  will  be  all  in  all. 

14.  Fluctuating  to  and  fro — From  within,  even  when  there  is  no  wind ;  and 
tarried  about  with  every  wind — From  without;  when  we  are  assaulted  by  others, 
who  are  unstable  as  the  wind,  by  the  sleight  of  men — By  their  cogging  the  dice ; 
so  the  original  word  implies. 

15.  Into  him — Into  his  image  and  Spirit,  and  into  a  full  union  with  him. 

16.  From  whom  the  whole  mystical  body  fitly  joined  together — All  the  parts  be- 
ing  fitted  for,  and  adapted  to,  each  other,  and  most  exactly  harmonizing  with  the 
whole,  and  compacted — Knit  and  cemented  together  with  the  utmost  firmness, 
maketh  increase  by  that  which  every  joint  supplieth — Or  by  the  mutual  help  of 
every  joint,  according  to  the  effectual  working  in  the  measure  of  every  membc  — 
According  as  every  member  in  its  measure  effectually  works,  for  the  support  a.nd 
growth  of  the  whole.  A  beautiful  allusion  to  the  human  body,  composed  of  .'S. 
ferent  joints  and  members,  knit  together  by  various  ligaments,  and  furnished  with 
vessels  of  communication  from  the  head  to  every  part. 

17.  This  therefore  I  say — He  returns  thither  where  he  begun,  ver.  1,  and  tes. 
tify  in  the  Lord — In  the  name  and  by  the  authority  of  the  Lord  Jesus,  in  the 
vanity  of  their  mind — Having  lost  the  knowledge  of  the  true  God,  Rom.  i,  21. 
This  is  the  root  of  all  evil  walking. 

18.  Having  their  understanding  darkened,  through  the  ignorance  that  xa  •« 
them — So  that  they  are  totally  void  of  the  light  of  God,  neither  have  they  any 
knowledge  of  his  will,  being  alienated  from  the  life  of  God — Utter  strangers  to 
the  Divine,  the  spiritual  life,  through  the  hardness  of  their  hearts — Callous  and 
senseless.     And  where  there  is  no  sense,  there  fan  be  no  life. 

19.  Who  being  past  feeling — The  original  word  is  peculiarly  significant.  It 
properly  means,  past  feeling  pain.  Pain  urges  the  sick  to  seek  a  remedy,  which 
where  there  is  no  pain,  is  little  thought  of:  have  given  themselves  up — Freely, 
of  their  own  accord.  Lasciviousness  is  but  one  branch  of  uncleanness,  which 
unplies  impurity  oi  every  kind. 

20.  But  ye  have  not  so  learned  Christ — That  is,  ye  cannot  act  thus,  now  ye 
know  him,  since  you  know  the  Christian  dispensation  allows  of  no  sin. 

21.  Seeing  ye  have  heard  him — Teaching  you  inwardly  by  hi?  Spirit,  a»  tke 
truth  is  in  Jesus — According  to  his  own  Gospti. 


498  EPHESIANS 

to  the  former  conversation,  the  old  man,  which  is  corrupt,  accord 

23  ing  to  the  deceitful  desires  :   But  to  be  renewed  in  the  spirit  of  your 

24  mind  ;  And  to  put  on  the  new  man,  which  is  crea'ed  after  God  in 
righteousness  and  true  holiness. 

25  Wherefore,  putting  away  lying,   speak  ye  every  man  truth  with 

26  his  neighbour  ;  for  we  are  members  one  of  another.     Be  ye  angry 

27  and  sin  not ;  let  not  the  sun  go  down  upon   your  wrath,  N-iithei 

28  give  place  to  the  devil.  Let  him  that  .stole  steal  no  more,  bu 
rather  let  him  labour,  woi-king  with  his  hands  the  thing  which  is 

29  good,  that  he  may  have  to  give  him  that  needeth.  Let  no  corrupt 
discourse  proceed  out  of  your  mouth,  but  that  which  is  good  to 
the  use   of  edifying,  that  it  may  minister  grace  to  the  hearers. 

30  And  grieve  not  the   Holy  Spirit  of  God,  whereby  ye  have  been 

31  sealed  unto  the  day  of  redemption.  Let  all  bitterness,  and  wrath, 
and   anger,   and  clamour,  and  evil   speaking,   be   put   away  from 

32  you,  with  all  malice.  But  be  ye  kind  one  to  another,  tender 
hearted :  forgiving  one  another ;  as  God  also  for  Christ's  sake 
hath  forgiven  you. 

22.  The  old  man — That  is,  the  whole  body  of  sin.  All  sinful  desires  are  de- 
ceitful ;  promising  the  happiness  which  they  cannot  give. 

23.  The  spirit  of  your  mind — The  very  ground  of  your  heart. 

24.  The  new  man — Universal  hoUness,  after — In  the  very  image  of  God. 

25.  Wherefore — Seeing  ye  are  thus  created  anew,  walk  accordingly,  in  every 
particular.  For  we  are  members  one  of  another — To  which  intimate  union  all  de- 
ceit is  quite  repugnant. 

26.  Be  ye  angry,  and  sin  not — That  is,  if  ye  are  angry,  take  heed  ye  sin  not. 
Anger  at  sin  is  not  evil ;  but  we  should  feel  only  pity  to  the  sinner.  If  we  are 
angry  at  the  person,  as  well  as  the  fault,  we  sin.  And  how  hardly  do  we  avoid 
it  ?  Let  not  the  sun  go  down  upon  your  xcrath — Reprove  your  brother,  and  be  re. 
conciled  immediately.  Lose  not  one  day.  A  clear,  express  command.  Reader, 
do  you  keep  it  ? 

27.  Neither  give  place  to  the  devil — By  any  delay. 

28.  But  rather  let  him  labour — Lest  idleness  lead  him  to  steal  again.  And 
whoever  has  sinned  in  any  kind,  ought  the  more  zealously  to  practise  the 
opposite  virtue  ;  that  he  may  have  to  give — And  so  be  no  longer  a  burden  and 
nuisance,  but  a  blessing  to  his  neighbours. 

29.  But  that  which  is  good — Profitable  to  the  speaker  and  hearers,  to  tht  use 
of  edifying — To  forward  them  in  repentance,  faith,  or  holiness,  that  it  may  minis, 
ter  grace — Be  a  means  of  conveying  more  grace  into  their  hearts.  Hence  we 
learn,  what  discourse  is  corrupt,  as  it  were  stinking  in  the  nostrils  of  God ; 
namely,  all  that  is  not  profitable,  not  edifying,  not  apt  to  minister  grace  to  the 
hearers. 

30.  Grieve  not  the  Holy  Spirit — By  any  disobedience,  particularly  by  corrupt 
discourse;  or  by  any  of  the  following  sins.  Do  not  force  him  to  withdraw 
from  you,  as  a  friend  does  whom  you  grieve  by  unkind  behaviour.  The  day  of 
redemption — That  is,  the  day  of  judgment,  in  which  our  redemption  will  be 
completed. 

31.  Let  all  bitterness — The  height  of  settled  anger,  opposite  to  kindness,  ve.. 
32,  and  wrath — Lasting  displeasure  toward  the  ignorant,  and  them  that  ait  out 
of  the  way,  opposite  to  tender  heartedness :  and  anger — The  very  first  risicgs 
of  disgust  at  those  that  injure  you,  opposite  to  forgiving  one  another:  and  cla- 
mour— Or  brawling.  "  I  am  not  angry,"  says  one,  "  but  it  is  my  way  to  speak 
so."  Then  unlearn  that  way.  It  is  the  way  to  hell :  and  evil  speaking — Be  it  in 
ever  so  mild  and  soft  a  tone,  or  with  ever  such  professions  of  kindness.  Here  is 
a  beautiful  retrogradation,  beginning  with  the  highest,  and  descending  to  the 
lowest  degree  of  the  want  of  love. 

32.  As  God — Showing  himself  kind  and  tender  hearted  in  the  highest  degree, 
hath  foi-givien  you. 


CHAPTER  V.  499 

V  Be  ye  therefore  followers  of  God,  as  beloved  ch.ldren ;   And 

2  walk  in  love,  as  Christ  also  hath  loved  us,  and  given  himself 
for  us,  an  oflering   and  a   sacrifice   to  God   of  a   sweet-smellfng 

3  savour.     But  let   not   fornication,   or  any  nncleanness,  or   covet- 

4  ousness,  be  even  named  among  you,  as  becometh  saints :  Nei- 
ther obscenity,   nor   foolish   talking,  nor  jesting,   which   are    not 

5  convenient,  but  rather  thanksgiving.  For  this  ye  know,  that  no 
whoremonger,  or  unclean  person,  or  covetous  man,  who  is  an 
idolater,  hath  any  inheritance  m  the  kingdom  of  Christ  and  of  God. 

6  Let  no  one  deceive  you  with  vain  words ;  for  because  of  these 
things  the  wrath  of  God  cometh  upon  the  sons  of  disobedience. 

7  Be   ye   not   therefore   partakers   with   them.     For  ye  were   once 

8  darkness  ;  but  now  ye  are  light  in  the  Lord  :   walk  as  children  of 

9  light ;  The  fruit  of  the  light  is  in  all  goodness,  and  righteousness, 

I  0  and  truth  :   Proving  what  is  acceptable  to  the  Lord.     And  have  no 

I I  fellowship  with  the  unfruitful  works  of  darkness,  but  rather  reprove 

12  them.     For  it  is  a  shame  even  to  speak  the  things  which  are  done 

13  bj  them   in  secret.     But  all  things  which  are  reproved  are  made 
manifest  by  the  light;  for  whatsoever  doth  make  manifest  is  light. 

14  Wherefore  he  saith,  Awake,  thou  that  sleepest,  and  arise  from  the 

15  dead,  and  Christ  shall  give  thee  light.     See  then  that  ye  walk  cir- 

16  cumspeclly,  not  as  fools,  but  as  wise  men.  Redeeming  the  time, 

V.  1.  Be  ye  therefore  folloicers — Imitators,  of  God — In  forgiving  and  loving. 
O  how  mucl)  more  honourable  and  more  happy  to  be  an  imitator  of  God,  than  of 
Homer,  Virgil,  or  Alexander  the  Great. 

3.  But  let  not — Any  in. pure  love,  be  even  named  or  heard  of  among  ysj. 
Keep  at  tlie  utmost  distance  from  it,  as  becometh  saints. 

4.  Nor  foolish  talking — Tittle-tattle,  talking  of  nothing,  the  weather,  fashions, 
meat  and  drink  ;  or  jesting — The  word  properly  means  wittiness,  facetiousness, 
esteemed  by  the  heathens  a  half  virtue.  But  how  frequently  oven  this  quenches 
the  Spirit,  those  who  are  tender  of  conscience  kviovv  :  which  are  vot  convenient — 
For  a  Christian  ;  as  neither  increasing  his  fuitli  nor  h'"liness. 

6.  Because  of  these  things — As  innocent  as  the  heathens  esteem  them,  and  as 
those  dealers  in  vain  words  would  persuade  you  to  think  them. 

8.  Ye  were  once  darkness — Total  blindness  and  ignorance.  Walk  as  children 
of  light — Suitably  to  your  present  knowledge. 

9.  The  fruit  of  the  light — Opposite  to  the  unfruitful  works  of  darkness,  ver.  11, 
IS  in — That  is,  consists  in  goodness,  and  righteousness,  and  truth — Opposite  to 
the  sins  spoken  of,  chap,  iv,  25,  «&c. 

11.  Reprove  them — To  avoid  them  is  not  enough. 

12.  In  secret — As  flying  the  light. 

13.  But  all  things  which  are  reproved,  are  thereby  dragged  out  into  the  light 
and  made  manifest — Shown  in  their  proper  colours,  by  the  light;  for  whatsoevet 
doth  make  manifest  is  light — That  is,  for  nothing  but  light  (yea,  light  from  hea 
von)  can  make  any  thing  manifest. 

14.  Wherefore  he — God,  saith — In  the  general  tenor  of  his  word,  to  all  whc 
are  still  in  darkness.  Awake,  thou  that  sleepest — In  ignorance  of  God  and  thyself. 
In  stupid  insensibility,  and  arise  frorn  the  dead — From  the  death  of  sin,  and  Ckria 
ihill  give  thee  light — Knowledge,  holiness,  happiness. 

15.  Circumspectly — ^Exactly,  with  the  utmost  accuracy,  getting  to  the  highest 
pitch  of  every  point  of  holiness;  not  as  fools — Who  think  not  where  they  are 
going,  or  dt  not  make  the  best  of  their  way. 

16.  Witli  all  possible  care  redeeming  the  time — Saving  all  you  can,  for  the 
best  purposes:  buying  every  possible  moment  out  of  the  hands  of  sin  and  Satan, 
out  of  the  hands  of  sloth,  ease,  pleasure,  worldly  business :  the  more  diligently 
because  the  present  are  evil  days,  days  of  the  grossest  ignorance,  immorality,  and 
profaneness. 


500  EPHESIANS. 

17  because  the  days  are  evil.     Wherefore  be  ye  not  anwise,  but  un 

18  derstanding  what  is  the  will  of  the   Lord.     And  be  not  drunken 
with  wine,  wherein   is  excess  ;  but  be  ye  iilled  rt'ith  the  Spirit ; 

19  Speaking  to  each  other  in  psalms,  and  hymns,  and  spiritual  songs, 

20  singing  and  making  melody  with  your  hearts  unto  the  Lord  ;   Giving 
thanks  always  for  all  things  to  God,  even  the  Father,  in  the  name 

21  of  our  Lord  Jesus  Christ,  Submitting  yourselves  one  to  another  's 
the  fear  of  God. 

22  Wives,  submit  yourselves  to  your  own   husbands  as   untJ  the 

23  Lord ;  For  the  husband  is  the  head  of  the  wife,  as  Christ  also  is 

24  head  of  the  Church  :  (and  he  is  the  Saviour  of  the  body.)     Theie- 
fori  as    he  Church  is  subject  to  Christ,  so  also  let  the  wives  be 

25  to  their  own  husbands  in  every  thing.    Husbands,  love  your  wives, 

26  even  as  Christ  loved  the  Church,  and  gave  up  himself  for  it ;  That 
he  might  sanctify  ii  (having  cleansed  it  by  the  washing  of  water) 

27  through  the  word ;  That  he  might  present  it  to  himself  a  glorious 
Church,  not  having  spot  or  wrinkle,  or  any  such  thing,  that  it 

18  may  be  holy  and  unblamable.     Men  ought  so  to  love  their  wives 

29  as  their  own  bodies  :  he  that  loveth  his  wife  loveth  himself.     Now 

no  one  ever  hated  his  own  flesh,  but  nourisheth  and  cherisheth 

17.  What  the  will  of  the  Lord  is — In  every  time,  place,  and  circumstance. 

18.  Wherein  is  excess — That  is,  which  leads  to  debauchery  of  every  kind;  but 
be  ye  filled  with  the  Spirit — In  all  his  graces,  who  gives  a  more  noble  pleasure 
than  wine  can  do. 

19.  Speaking  to  each  other — By  the  Spirit,  in  the  Psalms — Of  David,  and 
hymns — Of  praise,  and  spiritual  songs — On  any  divine  subject.  By  there  being 
no  inspired  songs,  peculiarly  adapted  to  the  Christian  dispensation,  as  there 
were  to  the  Jewish,  it  is  evident  that  the  promise  of  the  Holy  Ghost  to  be- 
lievers in  the  last  days  was,  by  his  larger  effusion,  to  supply  the  lack  of  it : 
singing  with  your  hearts — As  well  as  your  voices,  to  the  Lord — Jesus,  who 
searcheth  the  he;irt. 

20.  Giving  thanks — At  all  times  and  places,  and  for  all  things,  prosperous  o/ 
adverse,  since  all  work  together  for  good,  in  the  name  of — Or  through  our  Lora 
Jesus  Christ — By  whom  we  receive  all  good  things. 

22.  In  the  following  directions  concerning  relative  duties,  the  inferiors  are 
all  along  placed  before  the  superiors,  because  the  general  proposition  is  con- 
cerning  submission.  And  inferiors  ought  to  do  their  duty,  whatevvjr  their 
superiors  do.  Wives,  submit  yourselves  to  your  own  husbands — Unless  where 
God  forbids.  Otherwise,  in  all  iiidifferont  things,  the  will  of  the  husband  is  a  law 
to  the  wife ;  as  unto  the  Lord — The  obedience  a  wife  pays  to  her  liusband,  is  at 
the  same  time  paid  to  Clirist  himself;  he  being  the  head  of  the  wife,  as  Christ  is 
Head  of  the  Church. 

23.  The  head — The  governor,  guide,  and  guardian  of  the  wife :  and  ;le  is  the 
Saviour  of  the  body — The  Church,  from  all  sin  and  misery. 

24.  In  every  thing — Which  is  not  contrary  to  any  command  of  God. 

25.  Even  as  Christ  loved  the  Church — Here  is  the  true  model  of  conjugal 
affection.  With  this  degree  of  it,  and  to  this  end.  should  husbands  love  their 
Wives. 

26.  That  he  might  sanctify  it  through  the  word — The  ordinary  channel  of  all 
blessings;  having  cleansed  it — From  the  guilt  and  power  of  sin,  by  the  washing 
of  water — In  baptism,  if  with  the  "outward  and  visible  sign,"  we  receive  the 
inward  and  spiritual  grace. 

27.  That  he  might  present  it — Even  in  this  world,  to  himself — As  his  spouse,  a 
glorious  Church— AW  glorious  within,  not  having  spot — Of  impurity  from  any  sin, 
or  wrinkle — Of  deformity  from  any  decay. 

28  As  their  own  bodies — That  is,  as  themselves.  He  that  loveth  Us  wife,  loveth 
himself — Which  is  not  a  sin,  but  an  indisputable  duty. 


CHAPTER  VI.  501 

3C  it,  as  also  the   Lord  the  Church.     For  we  are   members  of  his 

31  body,  of  his  flesh,  and  of  his  bones.  *  For  this  cause  shall  a  man 
leave  his  father  and  mother,  and  shall  be  joined  to  his  wife,  and 

32  they  two  shall  be  one  flesh.     This  is  a  great  mystery :   I  mean 

33  concerning  Christ  and  the  Church.  But  let  every  one  of  you  in 
particular  so  love  his  wife  as  himself:  and  let  the  wife  reverence 
her  husband. 

/r         Children,   obey  your  parents   m   the  Lord  :    for   this  is  nghl. 

2  t  Honour  thy  father  and  mother,  (which  is  the  first  commandment 

3  with  a  promise,)  That  it  may  be  well  with  thee,  and  thou  mayest 

4  live   long   upon  the   earth.      And,   ye    fathers,   provoke  not  your 
children  to  wrath,  but  bring  them  up  in  the  instruction  and  dis 
cipline  of  the  Lord. 

5  Servants,  obey  your  masters  according  to  the  flesh,  with  fear  and 

6  trembling,  in  singleness  of  your  heart,  as  unto  the  Lord :   Not  with 
eye  service,  as  men  pleasers,  but  as  servants  of  Christ,  doing  the 

7  will  of  God  from  the  soul ;  With  good  will  doing  service  as  unto 

8  the  Lord,  and  not  to  men  :   Knowing  that  whatsoever  good  each 
man  doth,  the  same  shall  he  receive  from  the  Lord,  whether  he  be 

29.  His  own  flesh — Tliat  is,  himself;  nouriaheth  and  cherisketh — That  is,  feeds 
md  clothes  it. 

30.  For  we — The  reason  why  Christ  nourishes  and  cherisnes  the  Church,  is 
that  close  connection  between  them,  which  is  here  expressed  in  the  words  of 
Moses,  originally  spoken  concerning  Eve;  are  members — Are  as  intimately 
united  to  Christ,  in  a  spiritual  sense,  as  if  we  were  literally  flesh  of  his  flesh, 
and  bone  of  his  bone. 

31.  For  this  cause — ^Because  of  this  intimate  union. 

VI.  L  Children,  obey  your  parents — In  all  things  lawful  the  will  of  the  parent 
is  a  law  to  the  child ;  in  the  Lord — For  his  sake ;  for  this  is  right — Manifestly 
just  and  reasonable. 

2.  Honour — That  is,  love,  reverence,  obey,  assist  in  all  things.  The  mother 
IS  p:irlicularly  mentioned,  as  being  more  liable  to  be  slighted  than  the  father : 
which  is  the  first  commandment  with  a  promise — For  the  promise  implied  in  the 
second  commandment  does  not  belong  to  the  keeping  that  command  in  particular, 
but  the  whole  law. 

3.  That  thou  niayest  live  long  upon  the  earth — This  is  usually  fulfilled  to  emi. 
nently  dutiful  children.  And  he  who  lives  long  and  well  has  a  long  seed  time  for 
the  eternal  harvest.  But  this  promise,  in  the  Christian  dispensation,  is  to  be  un- 
derstood chiefly  in  a  more  exalted  and  spiritual  sense. 

4.  And  ye  fathers — Mothers  are  included ;  but  fathers  are  named,  as  being 
more  apt  to  be  stern  and  severe  ;  provoke  not  your  children  to  wrath — Do  not 
needlessly  fret  or  exasperate  them  ;  but  bring  them  up — With  all  tenderness  and 
mildness,  in  the  instruction  and  discipline  of  the  Lord — Both  in  Christian  know- 
ledge  and  practice. 

5.  Your  masters  according  to  the  flesh — According  to  the  present  state  of  thing? 
afterward,  the  servant  is  free  from  his  master:  with  fear  and  trembling — A  pro 
fcrbi.il  expression,  implying  the  utmost  o:ire  and  diligence  ;  in  singleness  of  heart 

-With  a  single  eye  to  the  providence  and  will  of  God. 

6.  Not  with  eye  service — Serving  them  better  when  under  their  eye  than  at 
uther  times;  but  doing  the  will  of  God  from  the  heart — Doing  whatever  you  do, 
as  v,he  will  of  God,  and  with  your  might. 

7.  Unto  the  Lord,  and  not  to  men — That  is,  rather  than  to  men  ;  and  by  making 
Bvery  action  of  common  life  a  sacrifice  to  God,  having  an  eye  to  him  in  all  things, 
*yen  as  if  there  were  no  other  master. 

8.  H*  shall  receive  the  same — That  is,  a  full  and  adequate  recinipense  for  it. 

♦  Gen.  ii,  34  t  Exod.  xx,  20. 


502  EPHESIANS 

9  a  servant  or  free  And  ye,  masters,  do  the  same  things  to  them, 
forbearing  threatening,  knowing  that  your  own  Master  is  in  heaven, 
and  there  is  no  respect  of  persons  with  him. 

10  Finally,  brethren,  be  strong  tLrough  the  Lord,  and  through  the 

11  power  of  his  might.     Put  on  the  whole  armour  of  God,  that  ye 

12  may  be  able  to  stand  against  the  wiles  of  the  devil.  For  our  wrest- 
ling is  not  against  flesh  and  blond,  but  against  principalities,  against 
powers,  against  the  rulers  of  the  world,  of  the  darkness  of  this  age 

13  against  wicked  spirits  in  heavenly  places.  Wherefore,  take  to  you 
the  whole  armour  of  God,  that  ye  may  be  able  to  withstand  in  the 

14  evil  day,  and  having  done  all,  to  stand :  Stand,  therefore,  having 
your  loins  girt  about  you  with  truth,  and  having  put  on  the  breast- 

15  plate  of  righteousness,    And  having  your  feet  shod  with  the  pre- 

9.  Do  the  same  things  to  them — That  is,  act  toward  them  from  the  same  prin. 
ciple  ;  forbearing  threatening — Behaving  with  gentleness  and  humanity,  not  in  a 
harsh  or  domineering  way. 

10.  Brethren — Tliis  is  the  only  place  in  this  epistle  where  he  uses  this  appella. 
tion.  Soldiers  frequently  use  it  to  each  other  in  the  field  :  be  strong — Nothing 
'ess  will  suffice  for  such  a  fight.  To  be  weak,  and  remain  so,  is  the  way  to  perish : 
tn  the  power  of  his  might — A  very  uncommon  expression  ;  plainly  denoting  what 
great  assistance  we  need.  As  if  his  might  would  not  do  :  it  must  be  the  powerful 
exertion  of  his  might. 

11.  Put  on  the  whole  armour  of  God — The  Greek  word  means  a  complete  suit 
of  armour.  Believers  are  said  to  put  on  the  girdle,  breastplate,  shoes  :  to  take 
the  shield  of  faith  and  sword  of  the  Spirit.  The  whole  armour — As  if  the  armour 
would  scarce  do  :  it  must  be  the  whole  armour.  This  is  repeated,  ver.  13,  because 
of  the  strength  and  subtlety  of  our  adversaries,  and  because  of  an  evil  day  of  sore 
trial  being  at  hand. 

12.  For  our  wrestling — Is  not  only,  not  chiefly,  against  flesh  and  blood — Weak 
men,  or  fleshly  appetites,  but  against  principalities,  against  powers — The  mighty 
princes  of  all  the  infernal  legions.  And  great  is  their  power,  and  that  likewise 
of  those  legions  whom  they  command;  against  the  rulers  of  the  world — Perhaps 
these  principalities  and  powers  remain  mostly  in  the  citadel  of  their  kingdom  of 
darkness.  But  there  are  other  evil  spirits  who  range  abroad,  to  whom  the  pro- 
vinces of  the  world  asre  committed ;  of  the  darkness — This  is  cliiefly  spiritual 
darkness  ;  of  this  age — Which  prevails  during  the  present  state  of  things  ;  against 
wicked  spirits — Who  continually  oppose  faith,  love,  holiness,  either  by  force  or 
fraud;  and  labour  to  infuse  unbelief,  pride,  idolatry,  malice,  envy,  anger,  hatred; 
in  heavenly  places — Which  were  once  their  abode,  and  which  they  still  aspire  to, 
as  far  as  they  are  permitted. 

13.  In  the  evil  day — The  war  is  perpetual  :  but  the  fight  is  one  day  less,  ano. 
ther  more  violent.  The  evil  day  is  either  at  the  approach  of  death  or  in  life  : 
may  be  longer  or  shorter,  and  admits  of  numberless  varieties.  And  having  done 
all,  to  stand — That  ye  may  still  keep  on  your  armour  ;  still  stand  upon  your 
guard  ;  still  watch  and  pray :  and  thus  ye  will  be  enabled  to  endure  unto  the  end, 
and  stand  with  joy  before  the  face  of  the  Son  of  man. 

14.  Having  your  loins  girt  about — That  ye  may  be  ready  for  every  motion, 
with  truth — Not  only  with  the  truths  of  the  Gospel,  but  with  truth  in  the  inward 
parti — For  without  this,  all  our  knowledge  of  Divine  truth  will  prove  but  a 
poor  girdle  in  the  evil  day.  So  our  Lord  is  described,  Isaiah  xi,  5.  And  as  a 
girdud  man  is  always  ready  to  go  on,  so  this  seems  to  intimate  an  obedient 
heart,  a  ready  will.  Our  Lord  adds  to  the  loins  girded,  the  lights  burning,  Luko 
xii,  35,  showing  that  watching  and  ready  obedience  are  the  inseparable  com- 
panions of  faith  and  love ;  and  having  on  the  breastplate  of  righteousness — The 
righteousness  of  a  spotless  purity,  in  which  Christ  will  present  us  faultless  befi3re 
God,  through  the  merit  of  his  own  blood.  With  this  breastplate  our  Lord  is 
described,  Isaiah  lix,  17.  In  the  breast  is  the  seat  of  conscience,  which  is 
guarded  by  righteousness.  No  armour  for  the  back  is  mentioned.  We  arc 
always  to  face  our  enemies. 


CHAPTER  VI.  503 

16  paration  of  the  Gospel  of  peace.  Above  all,  taking  the  shield  of 
faith,  whereby  ye  shall  be  able  to  quench  all  the  fiery  darts  of  the 

17  wicked  one.     And  take  the  helmet  of  salvation,  and  the  sword  of 

18  the  Spirit,  which  is  the  word  of  God.  Praying  always  by  the 
Spirit  with  all  prayer  and  supplication,  and  watching  thereunto 

ly  with  all  perseverance  and  supplication  for  all  the  saints,  And 
for  me,  that  utterance  may  be  given  me,  by  the  opening  of  my 

20  mouth  to  make  known  boldly  the  mystery  of  the  Gospel,  For  which 
I  am  an  ambassador  in  bonds,  that.I  may  speak  boldly  therein,  as 
I  ought  to  speak. 

15.  And  your  feet  shod  with  the  preparation  of  the  Gospel — Let  this  be  always 
ready  to  direct  and  confirm  you  in  every  step.  This  part  of  the  armour  for  the 
feet  is  needful,  considering  wliat  a  journey  we  have  to  go  ;  what  a  race  to  run. 
Our  feet  must  be  shod,  that  our  footsteps  slip  not.  To  order  our  life  and  conver- 
sation alight,  we  are  prepared  by  the  Gospel  blessing,  the  peace  and  love  of  God 
ruling  in  the  heart,  Col.  iii,  14,  15.  By  this  only  can  we  tread  the  rough  ways, 
surmount  our  difficulties,  and  hold  out  to  the  end. 

16.  Above,  or  over  all — As  a  sort  of  universal  covering  to  every  jther  part  of 
the  armour  itself,  continually  exercise  a  strong  and  lively  faith.  This  you  may 
use  as  a  shield,  whicli  will  quench  all  the  fiery  darts,  the  furious  temptations, 
violent  and  sudden  injections  of  the  devil. 

17.  And  take  for  a  helmet  the  hope  of  salvation — 1  Thess.  v,  8.  The  head  is 
that  part  which  is  most  carefully  to  be  defended.  One  stroke  here  may  prove 
fatal.  The  armour  for  this  is  the  hope  of  salvation.  The  lowest  degree  of  this 
hope  is  a  confidence  that  God  will  work  the  whole  work  of  faith  in  us:  the 
highest  is  a  full  assurance  of  future  glory,  added  to  the  experimental  knowledge 
of  pardoning  love.  Armed  with  this  helmet,  (the  hope  of  the  joy  set  before 
him,)  Christ  endured  the  cross  and  despised  the  shame,  Heb.  xii,  2  :  and  the 
sword  of  the  Spirit,  the  word  of  God — This  Satan  cannot  withstand,  when  it  ie 
edged  and  wielded  by  faith.  Till  now  our  armour  has  been  only  defensive.  But 
we  are  to  attack  Satan,  as  well  as  secure  ourselves :  the  sliield  in  one  hand,  and 
the  sword  in  the  other.  Whoever  fights  with  the  powers  of  hell  will  need  both. 
He  that  is  covered  with  armour  from  head  to  foot,  and  neglects  this,  will  be 
foiled  after  all.  This  whole  description  shows  us  how  great  a  thing  it  is  to  be  a 
Christian.  The  want  of  any  one  tiling  makes  him  incomplete.  Though  ho  has 
his  loins  girt  with  truth,  righteousness  for  a  breastplate,  his  feet  shod  with  the 
preparation  of  the  Gospel,  the  shield  of  faith,  the  helmet  of  salvation,  and 
the  sword  of  the  Spirit ;  yet  one  thing  he  wants  after  all.  What  is  that  ?  It 
*ullows : — 

18.  Praying  always — At  all  times,  and  on  every  occasion,  in  the  midst  of  all 
employments,  inwardly  praying  without  ceasing  ;  by  the  Spirit — Through  the 
influence  of  the  Holy  Spirit ;  with  all  prayer — With  all  sort  of  prayer,  public, 
private,  mental,  vocal.  Some  are  careful  in  respect  of  one  kind  of  prayer,  and 
negligent  in  others.  If  we  would  have  the  petitions  we  ask,  let  us  use  all. 
Some  there  are  who  use  only  mental  prayer  or  ejaculations,  and  think  they  are 
in  a  high  state  of  grace,  and  use  a  way  of  worship  far  superior  to  any  other  :  but 
such  only  fancy  themselves  to  be  above  what  is  really  above  them  ;  it  requiring 
far  more  grace  to  be  enabled  to  pour  out  a  fervent  and  continued  prayer,  than 
to  offer  up  mental  aspirations ;  and  supplication — Repeating  and  urging  our 
prayer,  as  Christ  did  in  the  garden  ;  and  watching — Inwardly  attend  upon  God 
to  know  his  will,  to  gain  power  to  do  it,  and  to  attain  to  the  blessings  we  desire ; 
with  all  perseverance — Continuing  to  the  end  in  this  holy  exercise  ;  and  supplica- 
tiun  for  all  the  saints — Wrestling  in  fervent,  continued  intercession  for  others, 
especially  for  the  faithful,  that  they  may  do  all  the  will  of  God,  and  be  steadfast 
to  the  end.  Perhaps  we  receive  few  answers  to  prayer,  because  we  do  not  inter, 
cede  enough  for  others. 

19.  By  the  opening  my  mouth — Removing  every  inward  and  every  outward 
hinderance. 

20.  An  ambassador  in  bonds — The  ambassadors  of  men  usually  appear  in  great 
poinp.     How  differently  does  the  ambassador  of  Christ  appear  ! 


604  EPHESlANS. 

21  But  that  ye  also  may  know  my  affairs,  how  I  do,  Tychicus,  a 
beloved  brother  and  faithful  minister  in  the  Lord,  will  make  known 

22  to  you  all  things :  Whom  I  have  sent  to  you  for  this  very  thing, 
that  ye  might  know  ouf  affairs,  and  that  he  might  comfort  your 

23  hearts.     Peace  be  to  the  brethren,  and  love  with  faith,  from  God 

24  the  Father  and  the  Lord  Jesus  Christ.    Grace  be  with  all  that  love 
our  Lord  Jesus  Christ  in  sincerity.     Amen. 

21.  Ye  also — As  well  as  others. 

22.  That  he  might  comfort  your  hearts — By  relatii  g  the  supports  I  find  froin 
God,  and  the  success  of  the  Gospel.    ' 

23.  Peace — This  verse  recapitulates  the  whole  epr  lie. 

24.  In  sincerity — Or  in  incorruption  :  without  co"  upting  his  genuine  Gospel, 
without  any  mijcture  of  corrupt  affections.  And  tha*  yith  continuance,  till  grace 
issue  in  glorj. 


NOTES 


ST    PAUL'S  EPISTLE  TO  THE  PHILIPPIANS 


Phiuppi  was  so  called  from  Philip,  king  of  Macedonia,  who  much  enlargoti 
■nd  beautified  it.  Afterward  it  became  a  Roman  colony,  and  the  chief  citj 
of  that  part  of  Macedonia.  Hither  St.  Paul  was  sent  by  a  vision  to  preach : 
and  here,  not  long  after  his  coming,  he  was  shamefully  treated.  Nevertheless, 
many  were  converted  by  him  during  the  short  time  of  his  abode  there :  by  whose 
liberality  he  was  more  assisted,  than  by  any  other  Church  of  his  planting.  And 
they  had  now  sent  large  assistance  to  him  by  Epapbroditus ;  by  whom  he  returns 
them  this  epistle. 

IT  CONTAINS  BIX  PARTS, 

I.  The  inscription .         .       Chap,  i,  1, 2 

II.  Thanksgiving  and  prayers  for  them 3-11 

III.  He  relates  his  present  stale  and  good  hope 12-24 

Whence  he  exhorts  them, 

1.  While  he  remains  with  them,  to  walk  worthy  of  the  Gospel      .        25-30 

ii,  1-16 

2.  Though  he  should  be  killed,  to  rejoice  with  hira       ...         17,  18 
And  promises, 

1.  To  certify  them  of  all  things  by  Timotheus      ....  19-24 

2.  In  the  meantime  to  send  Epaphroditus      .         -                  .         .  25-30 

IV.  He  exhorts  them  to  rejoice,            .......  iii,  1-3 

Admonishing  them  to  beware  of  false  teachers,  and  to  imitate 

the  true 2-21 

Commending  concord  .........  iv,  1-3 

He  again  exhorts  them  to  joy  and  meekness          .                  .         .  4—7 

And  to  whatsoever  things  are  excellent          .....  8,  9 

V.  He  accepts  of  their  liberality          ...                           .         .  10-20 

VI.  The  conclusion      .                  .                           .                  ...  21-23 


PHILIPPIANS. 


1  Paul  and  Timotheus,  servants  of  Jesus  Christ,  to  all  the  saints, 
in  Christ  Jesus  who  are  at  Philippi,  with  the  bishops  and  deacons, 

2  Grace    be   unto   you,  and   peace    from    God   our   Father   and   the 

3  Lord  Jesus  Christ.     I  thank  my  God  upon  every  mention  of  you. 

Verse  1.  Servants — St.  Paul,  writing  familiarly  to  the  Philippians,  does  not 
<tyle  himself  an  apostle  And  under  tlie  common  title  of  servants,  he  ter.derly 
and  modestly  joins  with  himself  his  son  Timothy,  who  had  come  to  Philippi  not 
long  after  St.  Paul  had  received  him.  Acts  xvi,  3,  12.  To  all  the  saints — The 
iipostolic  epistles  were  sent  more  directly  to  the  Churches,  than  to  the  pastors 
of  th»m:  with  the  bishops  and  deacons — The  former  probably  took  care  of  the 
.nleriidl  state,  the  latter  of  the  externals  of  the  Church,  1  Tim.  iii,  2-8.  Al 
though  th'  se  were   not  wholly  confined  to  the  one,  neither  those  to  the  othef 


506  PHILIPPIANS. 

4  Always  in  all  mj   prayers  making  supplication   for  you   all  with 

5  joy,   For  your  fellowship  in  the   Gospel  from  the  first  day  until 

6  now :   Being  persuaded  of  this  very  thing,  that  he  who  hath  begun 
a  good  work  in  you,  will  perfect  it  until  the  day  of  Jesus  Christ, 

7  A  J  it  is  right  for  me  to  think  this  of  you  all,  because  I  have  you  in 
my  heart,  wl  o  are  all  partakers  of  my  grace,  both  in  my  bonds,  and 

8  in  the  defence  and  confirmation  of  the   Gospel.     Foi  God  is  my 
witness,  how  I  long  for  you  all,  with  the  bowels  of  Jeaus  Christ 

C  And  this  I  pray,  that  your  love  may  abound  yet  more  and  more,  in 

10  all  knowledge,  and  in  all  spiritual  sense,  That  ye  may  try  the  things 
that  are  excellent,  that  ye   may  be  sincere   and   without  offence 

1 1  unto  the  day  of  Christ.  Being  filled  with  the  fruits  of  righteous- 
ness, which  are  through  Christ  Jesus,  to  the  glory  and  praise  of 
God. 

The  word  bishops  here  includes  all  the  presbyters  at  Philippi,  as  well  as  the  ruling 
presbyters  ;  the  names  bishop,  and  presbyter,  or  elder,  being  promiscuously  used 
in  the  first  ages. 

4.  With  joy — After  the  Epistle  to  the  Ephesians,  wherein  love  reigns,  follows 
this,  wherein  there  is  perpetual  mention  of  joy.  The  fruit  of  the  Spirit  is  love, 
joy — And  joy  peculiarly  enlivens  prayer.  The  sum  of  the  whole  epistle  is,  1 
rejoice.     Rejoice  ye. 

5.  The  sense  is,  I  thank  God  for  your  fellowship  with  us  in  all  the  blessings 
of  the  Gospel,  which  I  have  done  from  the  first  day  of  your  receiving  it  until 
now. 

6.  Being  persuaded — The  grounds  of  which  persuasion  are  set  down  in  the  fol- 
lowing  verse;  that  he  who  hath  begun  a  good  work  in  you,  will  perfect  it  until  the 
day  of  Christ — That  he,  who  having  justified  hath  begun  to  sanctify  you,  will 
carry  on  this  work  till  it  issue  in  glory. 

7.  As  it  is  right  for  me  to  think  this  of  yon  all — Why  ?  He  does  not  say,  "  Be. 
cause  of  an  eternal  decree;"  or  "because  a  saint  must  persevere;"  but  because 
I  have  you  in  my  heart,  who  were  all  partakers  of  my  grace — That  is,  because  ye 
were  all  {for  which  I  have  yon  in  my  heart — I  bear  you  the  most  grateful  and 
tender  affection,)  partakers  of  my  grace — That  is,  sharers  in  the  afflictions,  which 
God  vouchsafed  me  as  a  grace  or  fiivour,  ver.  29,  30,  both  in  my  bonds,  and 
when  I  was  called  forth  to  answer  for  myself,  and  to  confirm  the  Gospel.  It 
is  not  improbable,  that  after  they  had  endured  that  great  trial  of  affliction, 
God  had  scaled  them  unto  full  victory,  of  which  the  apostle  had  a  prophetic 
sight. 

8.  /  long  for  you  all  with  the  bowels  of  Jesus  Christ — In  Paul,  not  Paul  lives, 
but  Jesus  Christ.  Therefore  he  longs  for  them,  with  the  bowels,  the  tenderness, 
not  cf  Paul,  but  of  Jesus  Christ. 

9.  A'yI  this  I  pray,  that  your  love — Which  they  had  already  shown,  may 
abound  yi  more  and  more — The  fire  which  burnt  in  the  apostle  never  says.  It  is 
enough  ;  tn  knowledge  and  in  all  spiritual  sense — Which  is  the  ground  of  all 
spiritual  knowledge.  We  must  be  inwardly  sensible  of  Divine  peace,  joy,  love  - 
otherwise  we  cannot  know  they  are. 

10.  Thaz  ye  may  try — By  that  spiritual  sense,  the  things  that  are  excellent— 
Not  only  gojd,  but  the  very  best :  the  superior  excellence  of  which  is  hardly  dis. 
cerned,  but  by  the  adult  Christian  :  that  ye  may  be  inwardly  sincere — Having  a 
single  eye  to  the  very  best  things;  and  a  pure  heart,  and  outwardly  without 
offence — Holy,  unblamable  in  all  things. 

11.  Being  filed  with  the  fruits  of  righteousness,  which  are  through  Jesus  Christ, 
to  the  glory  and  praise  of  God — Here  are  three  properties  of  that  sincerity  which  is 
acceptable  to  God.  1.  It  must  bear  fruits,  the  fruits  of  righteousness,  all  inward 
:ind  outward  holiness,  nil  good  tempers,  words,  and  works,  and  that  so  abun 
dantly,  that  we  may  be  filled  with  them  :  2.  The  branch  and  the  fruits  must  de- 
rive  both  their  virtue  and  their  very  being  from  the  all-supporting,  all-supplying 
root,  Jesus  Christ :  3.  As  all  these  flow  from  the  grace  of  Christ,  so  they  must 
8sue  in  the  glory  and  praise  of  t^od 


CHAPTER  1  50-? 

12  Now  I  would  have  you  know,  brethren,  that  the  things  concern- 
ing me  have  fallen  out  rather  to  the  furtherance  of  the  Gospel : 

13  So   hat  my  bonds  in  Christ  hai  e  been  made  manifest  in  the  whole 

14  palace,  and  to  all  others  :  And  many  of  the  brethren,  trusting  in  the 
Lord  through  my  bonds,  are  more  abundantly  bold  to  speak  the 
word  without  fear. 

1£  Some  indeed  preach  Christ  even  through  envy  and  strife  :  bu 
16  some  through  good  will.  The  one  preach  Christ  out  of  contention, 
1  7  not  sincerely,  supposing  to  add  affliction  to   my  bonds  :   But  the 

others  out  of  love,  knowing  that  I  am  set  for  the  defence  of  the 
Is  Gospel.      What  then?  still  every  way,  whether  in  pretence  or  in 

truth,  (Christ  is  preached  :   and  in  this  I  rejoice,  yea,  and  will  re- 

19  joice.     For  I  know  that  this  shall  turn  to  my  salvation   through 

20  your  prayer,  and  the  supply  of  the  Spirit  of  Jesus  Christ:  Accord- 
ing to  my  earnest  expectation  and  hope,  that  I  shall  be  ashamed 
in  nothing,  but  that  with  all  boldness,  as  always,  so  now  also, 
Christ  shall  be  magnified  in  my  body,  whether  by  life  or  by  death 

21  For  to  me  to  live  is  Christ,  and  to  die  is  gain.     But  if  I  am  to 

22  live  in  the  flesh,  this  is  the  fruit  of  my  labour,  and  what  I  should 

23  choose,  I  know  not.     For  I  am  in  a  strait  between  two,  having  a 

24  desire  to  depart  and  to  be  with  Christ,  which  is  far  better.     But  to 

25  remain  in  the  flesh  is  more  needful  for  you.  And  being  persuaded 
of  this,  1  know  that  I  shall  remain  and  continue  with  you  all,  for  your 


12.  The  things  concerning  me — My  sufferings  have  fallen  out  rather  to  the  fur. 
.herance  than  (as  you  feared)  the  hinderance  of  the  Gospel. 

13.  My  bonds  in  Christ — Endured  for  his  sake,  have  been  made  manifest — Mucl 
taken  notice  of,  in  the  whole  palace — Of  the  Roman  emperor. 

14.  And  many — Who  were  before  afraid,  trusting  in  the  Lord  through  my 
bonds — When  they  observed  my  constancy  and  safety,  notwithstanding  are  more 
bold. 

15.  )  6.  Some  indeed  preach  Christ  out  of  contention — Envying  St.  Paul's  sue 
cess,  and  striving  to  hurt  him  thereby  ;  not  sincerely — From  a  real  desire  to  glo. 
rify  God,  but  supposing — Though  tiiey  were  disappointed,  to  add  more  afflictions 
to  my  bonds — By  enraging  the  Romans  against  me. 

17.  But  the  others  out  of  love — To  Christ  and  me;  knowing — Not  barely  sup. 
posing,  that  I  am  set — Literally,  I  lie ;  yet  still  going  forward  in  his  work.  He 
remained  at  Rome  as  an  ambassador  in  a  place  were  he  is  employed  on  an  im- 
portant embassy. 

18.  In  pretence — Under  colour  of  propagating  the  Gospel;  in  truth — With  a 
real  design  so  to  do. 

19.  This  shall  turn  to  my  salvation — Shall  procure  me  a  higher  degree  of  glory, 
through  your  prayer — Obtaining  for  me  a  larger  supply  of  the  Spirit. 

20.  As  always — Since  my  call  to  the  apostleship,  in  my  body — However  it  may 
be  disposed  of.  How  that  might  be  he  did  not  yet  know.  For  the  apostles  did 
not  know  all  things :  particularly,  in  things  pertaining  to  themselves,  they  had 
"oom  to  exercise  faitli  and  patience. 

^1  To  me  to  live  is  Christ — To  know,  to  love,  to  follow  Christ  is  my  life,  my 
■  I  jrj-,  my  joy. 

22.  Here  he  begins  to  treat  of  the  former  clause  of  the  preceding  verse.  Of 
Ll.e  latter  he  treats,  cb'ip.  ii,  17.  But  if  I  am  to  live  in  the  flesh,  this  is  the  fruit 
of  my  labour — This  is  the  fruit  of  my  living  longer,  that  I  can  labour  more.  Glo. 
rious  labour  I  Desirable  fruit !  In  this  view,  long  life  is  indeed  a  blessing.  And 
what  I  should  choose,  I  know  not — That  is,  if  it  were  lefl  to  my  own  choice. 

23.  To  depart — Out  of  bonds,  flesh,  the  world,  and  to  be  with  Christ — In 
1  nearer  and  fuller  union.  It  is  better  to  depart :  it  is  far  better  to  be  with 
Christ. 

25.   /  know — By  a  prophetic  notice,  given  him  while  he  wi-s  writing  tins,  th?» 


508  PHILIPPIANS. 

26  fnrtlierance  and  joy  of  faith  :  That  your  rejoicing  for  me  may 
abound   through   Christ  Jesus,  by  my  presence  with  you  again 

27  Only  let  your  behaviour  be  worthy  of  the  Gospel  of  Christ,  that 
whether  I  come  and  see  you,  or  be  absent,  I  may  hear  concerning 
you,  that  ye  stand  fast  in  one  spirit,  with  one  soul  striving  together 

28  for  the  faith  of  the  Gospel,  And  in  nothing  terrified  by  your  adver- 
saries, which  is  to  them  an  evident  token  of  perdition,  but  to  you 

29  of  salvation.  This  also  is  of  God.  For  to  you  it  is  given  wit): 
regard  to  Christ,  not  only  to  believe  on  him,  but  also  to  suffes   in 

30  him :  Having  the  same  conflict,  which  ye  saw  in  me,  and  now  hear 
to  bto  in  me. 

II        If  there  be  then  any  consolation  in  Christ,  if  any  comfort  of  love, 

2  if  any  fellowship  of  the  Spirit,  if  any  bowels  of  mercies  ;   Fulfil  ye 
my  joy,  that  ye  think  the  same  thing,  having  the  same  love,  being 

3  of  one  soul,  of  one  mind.      Do  nothing  through  strife  or  vain  glory, 
but  in  lowliness  of  mind,  esteem  each  the  others  better  than  them- 

4  selves.     Aim  not  every  one  at  his  own  things,  but  every  one  also 

5  at  the  things  of  others.     Let  this  mind  be  in  you,  which  was  also 

6  in  Christ  Jesus,  Who  being  in  the  form  of  God,  counted  it  no  act 

7  of  robbery  to  be  equal  with  God ;  Yet  emptied  himself,  taking  the 

I  shall  contini*e  some  time  longer  with  you — And  doubtless  he  did  see  them  after 
this  coniinement. 

27.  Only — Be  careful  for  this,  and  nothing  else,  stand  fast  in  one  spirit — With 
the  most  perfect  unanimity,  striving  together — With  united  strength  and  endea. 
vours,  for  the  faith  of  the  Gospel — For  all  the  blessings  revealed  and  promised 
therein. 

28.  Which — Namely,  their  bemg  adversaries  to  the  word  of  God,  and  to  yoo 
the  messengers  of  God,  is  an  evident  token — That  they  are  in  the  high  road  to 
perdition,  and  you  in  the  way  of  salvation. 

29.  For  to  you  it  is  given — As  a  special  token  of  God's  love  and  of  your  being 
in  the  way  of  salvation. 

30.  Having  the  same  kind  of  conflict  with  your  adversaries,  which  ye  saw  in 
me — When  I  was  with  you,  Acts  xvi,  12,  19,  &c. 

II.  1.  If  there  be  therefore  any  consolation — In  the  grace  of  Christ,  if  any  coin- 
fort — In  the  love  of  God,  if  any  fellowship  of  the  Holy  Ghost ;  if  any  bowels  of 
mercies — Resulting  therefrom  ;  any  tendr^r  affection  toward  each  other. 

2.  Think  the  same  thing — Seeing  Christ  is  your  common  head  :  having  the  same 
love — To  God  your  common  Father  :  being  of  one  soul — Animated  with  the  sanie 
affections  and  tempers,  as  ye  have  all  drunk  into  one  spirit ;  of  one  mind — Ten- 
derly  rejoicing  and  grieving  together. 

3.  Do  nothing  through  contention — Which  is  inconsistent  with  your  think- 
ing the  same  thing,  or  vain  glory — Desire  of  praise,  which  is  directly  opposite  to 
the  love  of  God:  but  esteem  each  the  others  better  than  themselves — (For  eyery 
one  knows  more  evil  of  himself  than  he  can  of  another.)  Which  is  a  glorious 
fruit  of  the  Spirit,  and  an  admirable  help  to  your  continuing  of  one  soul. 

4.  Aim  not  every  one  at  his  own  things — Only.  If  so,  ye  have  not  bowels  of 
mercies. 

6.  Who  being  in  the  essential  form,  the  incommunicable  nature  of  God  from 
dternity,  (as  he  was  afterward  in  the  form  of  man,  real  God,  as  real  man,)  count. 
ed  it  no  act  of  robbery,  (that  is  the  precise  meaning  of  the  words,)  no  invasion  of 
another's  prerogative,  but  iiis  own  strict  and  unquestionable  right,  to  be  equal 
with  God.  The  word  here  translated  equal,  occurs  in  the  adjective  form  five 
or  six  times  in  the  New  Testament,  Matt,  xx,  12;  Luke  vi,  34;  John  v,  18; 
Acts  xi,  17  ;  Rev.  xxi,  16  ;  in  all  which  places  it  expresses  not  a  bare  resem- 
blai  ce,  but  a  real  and  proper  equality.  It  here  implies  both  the  fulness  and  the 
Bupteme  height  of  the  Godhead ;  to  which  are  opposed,  he  emptied,  and  he  ku?n. 
bled  himself. 

7.  Yet — He  was  bo  far  fiom  tenaciously  insisting  upon,  that  he  willingly  ro 


CHAPTER  II.  509 

ti  form  of  a  servant,  being  made  m  the  likeness  of  men.     And  being 

found  in  fashion  as  a  man,  he  humbled  himself,  becoming  obedient 

9  even  unto  death,  yea,  the  death  of  the   cross.     Wherefore  Goo 

also  hath  highly  exalted  him,  and  hath  given  him  a  name  which  is 

iC  above  every  name.  That  at  the  name  of  Jesus  every  knee  might 
bow,  of  those  in  heaven,  and  those  on  earth,  and  those  under  the 

'  1  earth ;  And  every  tongue  might  confess,  that  Jesus  Christ  is  Lord 

IS  to  the  glory  of  God  the  Father.  Wherefore,  my  beloved,  as  you 
have  always  obeyed,  not  as  in  my  presence  only,  but  much  more 
now  in   my  absence,  work  out  your  own  salvation  with  fear  and 

3  3  trembling.     For  it  is  God  that  worketh  in  you  according  to  his 

14  good  pleasure,  both  to  will  and  to  do.     Do  all  things  without  mur- 

15  murings  and  disputings  :  That  ye  may  be  blameless  and  simple,  the 
sons  of  God,  unrebukable,  in  the  midst  of  a  crooked  and  perverse 

linquished  his  claim.  He  was  content  to  forego  the  glories  of  the  Creator,  and  tc 
appear  in  the  form  of  a  creature  :  nay,  to  be  made  in  the  likeness  of  the  fallen 
creatures  ;  and  not  only  to  share  the  disgrace,  but  to  suffer  the  punishment  due 
to  the  meanest  and  vilest  among  them  all.  He  emptied  himself — Of  that  Divint 
fulness,  which  he  received  again  at  his  exaltation.  Though  he  remained  full 
John  i,  14,  yet  he  appeared  as  if  he  had  been  empty  ;  for  he  veiled  his  fulnest 
from  the  sight  of  men  and  angels.  Yea,  he  not  only  veiled,  but  in  some  sense 
renounced  the  glory  which  he  had  before  the  world  began ;  taking — And  by  thai 
very  act  emptying  himself,  the  form  of  a  servant — The  form,  the  likeness,  th« 
fashion,  though  not  exactly  the  same,  are  yet  nearly  related  to  each  other.  Th( 
form  expresses  something  absolute;  the  likeness  refers  to  other  things  of  the 
same  kind :  the  fashion  respects  what  appears  to  sight  and  sense  :  being  made  ii 
the  likeness  of  men — A  real  man,  like  other  men.  Hereby  he  took  the  form  of  a 
t-srvant. 

8.  And  being  found  in  fashion  as  a  man — A  common  man,  without  any  pecu- 
liar excellence  or  comeliness,  he  humbled  himself — To  a  still  greater  depth,  becom^ 
ing  obedient — To  God,  though  equal  with  him,  even  unto  death — The  greatest 
instance  both  of  humiliation  and  obedience,  yea,  the  death  of  the  cross — Inflicted 
on  few  but  servants  or  slaves. 

9.  Wherefore — Because  of  his  voluntary  humiliation  and  obedience.  He  hum- 
bled himself:  but  God  hath  exalted  him — So  recompensing  his  humiliation,  and 
hath  given  him — So  recompensing  his  emptying  himself,  a  name  which  is  above 
every  name — Dignity  and  majesty  superior  to  every  creature. 

10.  That  every  knee — That  Divine  honour  might  be  paid  in  every  possible  man. 
ner  by  every  creature,  might  bow — Either  with  love  or  trembling,  of  those  in  hea 
ven,  earth,  under  the  earth — That  is,  through  tiie  whole  universe. 

11.  And  every  tongue — Even  of  his  enemies,  confess  that  Jesus  Christ  is  Lora 
— Jehovah  ;  not  now  in  the  form  of  a  servant,  but  enthroned  in  the  glory  of 
God  the  Father. 

12.  Wherefore — Having  proposed  ChrisVs  example,  he  exhorts  them  to  secure 
the  salvation  which  Christ  has  purchased  ;  as  ye  have  always — hitherto,  obeyed — 
Both  God  and  me  his  minister ;  now  in  my  absence — When  ye  have  not  me  to  in- 
'truct,  assist,   and  direct  you,   work  out  your  own  salvation — Herein  let  every 

aan  aim  at  his  own  things;  with  fear  and  trembling — With  the  utmost  care  and 
'  iligence. 

13.  For  it  is  God — God  alone,  who  is  with  you,  though  I  am  not ;  that  worketk 
vn  J  u  according  to  his  good  pleasure — Not  for  any  merit  of  yours.  Yet  his  influ. 
encf  s  are  not  to  supersede,  but  to  encourage  our  own  efforts.  Work  out  your 
9'jm  salvation — Here  is  our  duty ;  for  it  is  God  that  worketh  in  you — Here  is  our 
encouragement.  And  O !  what  a  glorious  encouragement,  to  have  the  arm  of 
Omnipotence  stretched  out  for  our  support  and  succour. 

14.  Do  all  things — Not  only  without  contention,  ver.  3,  but  even  without  mur. 
murings  and  disputings — Which  are  real,  though  smaller  hinderances  of  love. 

15.  That  ye  may  he  hlameless—^afoTe  men,  and  simple — Before  God,  aiming  at 
fiim  alone,  as  the  suns  of  God — The  God  of  love  ;  acting  up  to  your  high  charia 

33 


510  PHILIPPIANS. 

1  (J  generation,  among  whom  ye  shine  as  lights  in  the  world.  Holding 
fast  the  word  of  life,  that  1  may  glory  in  the  day  of  Chiist,  that  I 
have  not  run  in  vain,  neither  laboured  in  vain. 

1 7  Yea,  and  if  I  be  offered  upon  the  sacrifice  and  service  of  youi 

18  faith,  I  rejoice  and  congratulate  you  all.     For  the  same  cause  re- 

19  joice  ye  likewise  and  congratulate  me.  Now  I  trust  in  the  Lord 
Jesus,  to  send  Timotheus  to  you  shortly,  that  I  also  may  be  en 

20  couraged,  when  I  know  your  state,  For  I  have  none  like  minded 

21  who  will  naturally  care  for  what  concerneth  you.     For  all  seek 

22  their  own,  not  the  things  of  Jesus  Christ.  But  ye  know  the  proof 
of  him,  that  as  a  son  with  his  father,  he  hath  served  with  me  in 

23  the   Gospel.     Him  therefore   I   hope   to   send,  as  soon  as  ever  I 

24  knbw  how  it  will  go  with  me.     But  I  trust  in  the  Lord  that  1  also 

25  myself  shall  come  shortly.  Yet  I  thought  it  necessary  to  send  also 
to  you  Epaphroditus,  my  brother  and  companion  in  labour,  and  fel- 
low soldier,  but  your  messenger,  and  him  that  ministered  to  my 

26  need.     For  he  longed  after  you  all,  and  was  full  of  heaviness,  be- 

27  cause  ye  had  heard  that  he  was  sick.  He  was  indeed  sick  nigh 
unto  death  ;  but  God  had  compassion  on  him ;  and  not  on  him 
(mly,  but  on  me  likewise,  lest  I  should  have  sorrow  upon  sorrow. 

28  I  have  sent  him  therefore  the  more  willingly,  that  ye  seeing  him 

29  again  may  rejoice,  and  that  1  also  may  be  the  less  sorrowful.  Re- 
ceive  him  therefore   in  the  Lord   with   all  gladness,   and  honour 

30  such.  Because  for  the  work  of  Christ  he  was  nigh  unto  death, 
not  regarding  his  own  life,  to  supply  your  deficiency  of  service 
toward  me. 

ter,  unrebukable  in  the  midst  of  a  crooked,  guileful,  serpentine,  and  perverse 
generation — Such  as  the  bulk  of  mankind  always  were,  crooked — By  a  corrupt 
nature,  :incl  yet  more  perverse  by  custom  and  practice, 

17.  Here  he  begins  to  treat  of  the  latter  clause  of  chap,  i,  22,  Yea,  and  if  1 
be  offered,  literally,  if  I  be  poured  out  upon  the  sacrifice  of  your  faith — Tiie  Phi- 
lippians,  as  the  other  converted  heathens,  were  a  sacrifice  to  God  through  St. 
Paul's  ministry,  Rom.  xv,  IG.  And  as  in  sacrificing,  wine  was  poured  at  the  foot 
of  the  altar,  so  he  was  willing  that  his  blood  should  be  poured  out.  The  expres. 
sion  well  agrees  with  that  kind  of  martyrdom,  by  which  he  was  afterward  offered 
up  to  God. 

18.  Congratulate  me — When  1  am  offered  up. 

19.  When  I  know — Upon  my  return,  that  ye  stand  steadfast. 

20.  I  have  none — Of  those  who  are  now  with  me. 

21.  For  all — but  Timotheus,  seek  their  ou^n — Ease,  safety,  pleasure,  or  profit. 
Amazing!  in  that  golden  age  of  the  Church,  could  St.  Paul  thoroughly  approve 
of  one  only,  among  all  the  labourers  that  were  with  him  ?  chap,  i,  14,  17.  And 
how  many  do  we  lliiiik  can  now  approve  themselves  to  God  ?  Not  the  things  of 
Jesus  Christ — Tliey  who  seek  these  alone  will  sadly  experience  this.  They  will 
find  few  helper.s  like  minded  with  themselves,  willing  naked  to  follow  a  naKed 
Master  ! 

22    As  a  son  with  his  father — He  uses  an  elegant  peculiarity  of  phrase,  speak 
Ing  partly  as  of  a  son,  partly  as  of  a  fellow  labourer. 

25,  To  send  Epaphroditus — Back  immediately,  your  messenger — The  Philii)pi 
ans  had  sent  him  to  St.  Paul  with  their  liberal  contribution, 

26,  He  was  full  of  heaviness — Because  he  supposed  you  would  be  afflicted  al 
hearing  he  was  sick. 

27.  God  had  compassion  on  him — Restoring  him  to  health. 

28.  That  J  may  be  the  less  sorrowful — When  I  know  you  are  rejoicing. 

30.  To  supply  your  deficiency  of  service — To  do  what  you  could  not  do  ii 
person. 


CHAPTER  III.  511 

lil      Finally,  my  brethren,  rejoice  in  the  Lord.     To  write  the  same 

2  things  to  you,  is  not  tedious  to  me,  and  it  ts  safe  for  you.  Be- 
ware of  dogs,  beware  of  evil  workers,  beware  of  the  concision 

3  For  we  are  the  circumcision,  who  worship  God  in  spirit,  and  gh)ry 

4  in  Christ  Jesus,  and  have  no  confidence  in  the  flesh.  Though  I 
might  have  confidence  even  in  the  flesh.  If  any  other  man  be 
fully  persuaded  that  he  may  have  confidence  in  the  flesh,  I  more: 

5  Circumcised  the  eighth  day,  of  the  stock  of  Israel,  of  .he  tribe 
of  Benjamin,  a   Hebrew  of  Hebrews,   touching  the  law,  a  Pha 

<j  risee  ;  Touching  zeal,  persecuting  the  Church,  touching  the  right- 

7  eousness  which  is  by  the  law,  blameless.     But  whatsoever  things 

8  were  gain  to  me,  those  I  have  accounted  loss  for  Christ.  Yea, 
doubtless,  and  1  account  all  things  to  be  loss,  for  the  excellency 
of  the  knowledge  of  Christ  Jesus  my  Lord  :  for  whom  I  have 
suffered  the  loss  of  all   things,   and  do  account  them  but  dung, 

9  that  I  may  gain  Christ ;  And  be  found  in  him,  not  having  my 
own  righteousness  which  is  of  the  law,  but  that  which  is  through 
faith   in   Christ,  the   righteousness  which   is  from   God   by  faith : 

III.  1.    The  same  things — Which  you  have  heard  before. 

2.  Beware  of  dogs — Unclean,-  unholy,  rapacious  men.  The  title  which  the 
Jews  usually  gave  the  Gentiles,  he  returns  upon  themselves  The  concision — 
Circumcision  being  now  ceased,  the  apostle  will  not  call  them  the  circumcision, 
but  coins  a  term  on  purpose,  taken  from  a  Greek  word  used  by  tlie  seventy,  Lev. 
xxi,  5,  for  such  a  cutting  as  God  h;id  forbidden. 

3.  For  we — Christians,  are  the  only  true  circumcision — The  people  now  in 
covenant  with  God,  who  worship  God  in  spirit — Not  barely  in  the  letter,  but  with 
the  spiritual  worsliip  of  inward  holiness  ;  and  glory  in  Christ  Jesus — As  the  onlv 
cause  of  all  our  blessings ;  and  have  no  confidence  in  the  flesh — In  any  outward 
advantage  or  prerogative. 

4.  Though  I — He  subjoins  this  in  the  singular  number,  because  the  Philippian«^ 
could  not  say  thus. 

5.  Circumcised  the  eighth  day — Not  at  ripe   age,  as  a  proselyte,  of  the  tribe 
of  Benjamin — Sprung  from  the  wife,  not  the  handmaid  ;  a  Hebrew  of  Hebrews- 
By  both  my  parents  :  in  every  thing,  nation,  religion,  language  ;  touching  the  law, 
a  Pharisee — One  of  that  sect,  who  most  accurately  observe  it. 

6.  Having  such  a  zeal  for  it,  as  to  persecute  to  the  death  those  who  did  not 
observe  it,  touching  the  righteousness  which  is  described  and  enjoined  by  the  law 
— That  is,  external  observances,  blameless. 

7.  But  all  those  things,  which  I  then  accounted  gain,  which  were  once  my 
confidence,  my  glory,  and  joy,  those,  ever  since  I  have  believed,  I  have  accounted 
loss,  nothing  worth  in  comparison  of  Christ. 

8.  Yea,  I  still  account  both  all  tlie.se  and  all  things  else  to  he  mere  loss,  com- 
pared to  the  inward  experimental  knowledge  of  Christ,  as  my  Lord,  as  my  Pro- 
phet, Priest,  and  King,  as  teaching  me  wisdom,  atoning  for  my  sins,  and  reign- 
ing in  my  heart.  To  refer  this  to  justification  only,  is  miserably  to  pervert  the 
wl.  )le  scope  of  the  words.  They  manifestly  relate  to  sanctification  also:  yea,  to 
thai  chiefly.  For  whom  I  have  actually  suffered  the  loss  of  all  things — Which 
the  world  loves,  esteems,  or  admires  ;  of  which  I  am  so  far  from  repenting,  that 
I  SfiU  account  them  but  dung — The  discourse  rises.  Loss  is  sustained  with 
latience  ;  but  dung  is  cast  away  with  abhorrence.  The  Greek  word  signifies  any, 
the  vilest  refuse  of  things,  the  dross  of  metals,  the  dregs  of  liquors,  the  excro. 
ments  of  animals,  the  most  wortliless  scraps  of  meat,  the  basest  offals,  fit  only  for 
dogsj  that  I  may  gain  Christ — He  that  loses  all  things,  not  excepting  himself, 
gains  Christ,  and  is  gained  by  Christ.  And  still  there  is  more ;  which  even  St. 
Paul  speaks  of  his  having  not  yet  g  lined  I 

9  And  he  found  by  God,  ingrafted  in  him,  not  having  my  own  righteousness 
which  is  of  the  law — That  merely  outw;ird  righteousness  prescribed  by  the  law 
ind   performed   by  my  own   strength,   but  that  inward   ris^rhteousness  which  it 


512  PHILIPPIANS. 

10  That.  I  may  know  him,  and  the  power  of  his  resurrection,  and 
the  fellowship  of  his  sufferings,  being  made  conformable   to  his 

11  death:    If  by  any   means   I   may  attain  unto  the  resurrection  of 

12  the  dead.  Not  that  I  have  already  attained,  or  am  already  per- 
fected :  but  I  pursue,  if  I  may  apprehend  that  for  which  I  was  also 

13  apprehended  by  Christ  Jesus.  Brethren,  I  do  not  account  my- 
self to  have  apprehended  :  but  one  thing  /  do,  forgetting  the 
things   that  are  behind,  and  reaching  forth  unto  the  things  whitl; 

14  are   before,   I   press  toward   the  godl,  for  the  prize  of  the   higt 

15  calling  of  God  in  Christ  Jesus.  Let  us  therefore,  as  many  as  are 
perfect,  be  thus  minded  ;    and  if  in   any  thing  ye   be  otherwise 

16  minded.  God  shall  reveal  even  this  unto  you  ;  But  whereunto  we 
have  already  attained,  let  us  walk  by  the  same  rule,  let  us  mind 
the  same  thing. 

17  Brethren,  be  ye  followers  together  of  me,  and  mark  them  who 

18  walk  as  ye  have  us  for  an  example.  (For  many  walk,  of  whom  I 
have  told  you  often,  and  now  tell  you  even  weeping,  t/iat  they  are 

19  enemies  of  the  cross  of  Christ.  Whose  end  is  destruction,  whose 
god  is  their  belly,  and  whose  glory  is  in  their  shame  ;  who  mind 

through  faith — Which  can  flow  from  no  other  fountain  ;  the  righteousness  which 
is  from  God — From  his  almighty  Spirit,  not  by  my  own  strength,  but  by  faith 
alone.     Here  also  the  apostle  is  far  from  speaking  of  justification  only. 

10.  The  knowledge  of  Christ  mentioned  in  the  8th  verse  is  here  more  largely 
explained.  That  I  may  know  him — As  my  complete  Saviour  ;  and  the  power  of 
his  resurrection — Raising  me  from  the  death  of  sin,  into  all  the  life  of  love ;  and 
the  fellowship  of  his  sufferings — Being  crucified  with  him  ;  and  made  conjormable 
to  his  death — So  as  to  be  dead  to  all  tilings  here  below. 

11.  The  resurrection  of  the  dead — That  is,  the  resurrection  to  glory. 

12.  Not  that  I  have  already  attained — The  prize.  He  here  enters  on  a  new 
set  of  metaphors,  taken  from  a  race.  But  observe  how,  in  the  utmost  fervour, 
he  retains  his  sobriety  of  spirit;  or  am  already  perfected — There  is  a  difference 
between  one  that  is  perfect,  and  one  that  is  perfected.  The  one  is  fitted  for  the 
race,  ver.  15;  the  other,  ready  to  receive  the  prize.  But  I  pursue,  if  1 7nay 
apprehend  that — Perfect  holiness,  preparatory  to  glory  ;  for,  in  order  to  which  1 
was  apprehended  by  Christ  Jesus — Appearing  to  me  in  the  way,  Acts  xxvi,  14. 
The  speaking  conditionally  both  here  and  in  the  preceding  verse,  implies  no 
uncertainty,  but  only  the  difficulty  of  attaining. 

13.  /  do  not  account  myself  to  have  apprehended  this  already :  to  be  already 
possessed  of  perfect  holiness. 

14.  Forgetting  the  things  that  are  behind — Even  that  part  of  the  race  which  is 
already  run  ;  and  reaching  forth  unto — Literally,  stretched  out  over  the  things 
that  are  before — Pursuing,  with  the  whole  bent  and  vigour  of  my  soul,  perfect 
holiness  and  eternal  glory.  In  Christ  Jesus — The  author  and  finisher  of  every 
good  thing. 

15.  Let  us — as  many  as  are  perfect — Fit  for  the  race,  strong  in  faith,  (so  it 
means  here,)  be  thus  minded — Apply  wholly  to  this  one  thing;  and  if  in  any 
thing  ye — Who  are  not  perfect,  who  are  weak  in  faith  ;  be  otherwise  minded — 
fjursuing  other  things,  God,  if  ye  desire  it,  shall  reveal  even  this  unto  you — Will 
convince  you  of  it. 

16.  But  let  us  take  care  not  to  lose  the  ground  we  have  already  gained.  Ltt 
ut  walk  by  the  same  rule  we  have  done  hitherto. 

17.  Mark  them — For  your  imitation. 

18.  Weejnnff — As  lie  wrote.  Eutmics  of  the  cross  of  Christ — Such  are  all 
cowardly,  all  slmme-faced,  all  delicate  Christians. 

19.  Wliose  end  /.■?  destruction — This  is  placed  in  the  front,  that  what  follows 
may  be  read  with  the  greater  horror;  whose  god  is  their  belly — Whose  supreme 
happiness  lies  in  gratifying  their  sensual  appetites;  who  mind — Relish,  desire, 
seek,  earthly  things. 


CHAPTER  IV.  513 

iO  earthly  things.)    For  our  conversation  is  in  heaven  ;  from  whence 

5*1   also  we  look  for  the  Saviour,  the  Lord  Jesus  Christ,   Who  wil 

transform  our  vile  body,  that  it  may  be  fashioned  like   unto  his 

glorious  body,  according  to  the  mighty  working,  whereby  he  is 

able  even  to  subject  all  things  to  himself. 

IV.      Therefore,  my  brethren,  beloved  and  longed  for,   my  joy  and 

2  crown,  so  stand  fast  in  the  Lord,  my  beloved.     I  beseech  Euodias, 

3  and  I  beseech  Syntyche,  to  be  of  one  mind  in  the  Lord.  And  I 
entreat  thee  also,  true  yoke  fellow,  help  those  women  who  laboured 
together  with  me  in  the  Gospel,  with  both  Clement  and  my  other 
fellow  labourers,  whose  names  are  in  the  book  of  life. 

4  Rejoice  in  the  Lord  always :   again  I  say.  Rejoice.     Let  your 

5  gentleness  be  known  to  all  men  ;   the  Lord  is  at  hand.     Be  care- 

6  ful  for  nothing,  but  in  every  thing  by  prayer  and  supplication  with 

7  thanksgiving,  let  your  requests  be  made  known  to  God :   And  the 

20.  Our  conversation — The  Greek  word  is  of  a  very  extensive  meaning ;  our 
citizenship,  our  thoughts,  our  affections,  are  already  in  heaven. 

21.  Who  will  transform  our  vile  body — Into  the  most  perfect  state,  and  the 
most  beauteous  form.  It  will  then  be  purer  than  the  unspotted  Urinament, 
brigiiter  than  the  lustre  of  the  stars:  and  which  exceeds  all  parallel,  which 
comprehends  all  perfection  ;  like  unto  his  glorious  body — Like  that  wonderfully 
glorious  body  which  he  wears  in  his  heavenly  kingdom,  and  on  his  triumphant 
throne. 

IV.  1.  So  stand — As  ye  have  done  hitherto. 

2.  /  beseech — He  repeats  this  twice,  as  if  speaking  to  each  face  to  face,  and 
chat  with  the  utmost  tenderness. 

3.  And  I  entreat  thee  also,  true  yoke  fellow — St.  Paul  had  many  fellow  labour 
srs,  but  not  many  yoke  fellows.  In  this  number  was  Barnabas  first,  and  then 
Silas,  whom  he  probably  addresses  here.  For  Silas  had  been  his  yoke  felkow  at 
tlio  very  place,  Acts  xvi,  19.  Help  those  women  who  laboured  together  with 
me  ;  literally,  who  wrestled — The  Greek  word  doth  not  imply  preaching,  or  any 
thing  of  that  Kind;  but  danger  and  toil  endured  for  the  sake  of  the  Gospel: 
which  was  also  endured  at  the  same  time  (probably  at  Philippi)  by  Clement  and 
my  other  fellow  labourers — This  is  a  different  word  from  the  former,  and  does 
properly  imply  fellow  preachers :  tohose  names,  although  not  set  down  here, 
are  in  the  book  of  life — As  are  those  of  all  believers:  an  allusion  to  the  wrestlers 
in  the  Olympic  games,  whose  names  were  all  enrolled  in  a  book.  Reader,  it 
thy  name  there  ?  Then  walk  circumspectly,  lest  the  Lord  blot  thee  out  of  his 
book. 

.5.  Let  your  gentleness — Yieldingness,  sweetness  of  temper,  the  result  of  joy  in 

the   Lord  ;  be  known — By  your  whole   behaviour  ;  to  all  men — Good   and   bad. 

gentle  and  froward.     Those  of  the  roughest  tempers  are  good  natured  to  some, 

from  natural  sympathy,  and  various  motives,)  a  Christian  to  all.     The  Lord — The 

Judge,  the  Rewarder,  the  Avenger,  is  at  hand — Standeth  at  the  door. 

6.  Be  anxiously  careful  for  nothing — If  men  are  not  gentle  toward  you,  yei 
ueitlier  on  this;  nor  any  other  account,  be  careful,  but  pray.  Anxiety  and 
|)rayer  cannot  stand  together.  In  every  thing — Great  and  small ;  let  your  reqiieslf 
Ije  made  known — They  who,  by  a  preposterous  shame,  or  distrustful  modosly, 
cover,  stifle,  or  keep  in  their  desires,  as  if  they  were  either  too  small  or  too  gieat. 
T  1st  be  racked  with  care:  from  which  tliey  are  entirely  delivered,  wiio  poui 
ilicm  out  with  a  free  and  filial  confidence :  to  God — It  is  not  always  proper  to 
lisclose  them  to  men  :  by  supplication — Which  is  tiie  enlarging  upon  and  press, 
fig  our  petition  ;  ivith  thanksgiving — The  surest  mark  of  a  soul  free  from  anxiety, 
ind  of  prayer,  joined  with  true  resignation.  This  is  always  followed  by  peace 
Peace  and  thanksgiving  are  both  coupled  togetlier,  Col.  iii,  15. 

7.  And  the  peace  of  God — That  calm,  heavenly  repose,  that  tranquillity  of  spirit, 
which  God  only  can  give ;  which  surpasseth  all  understanding — Which  none  can 
comprehend,  save  he  that  receiveth  it ;  shall  keep — Shall  guard  as  a  garrison  doet 
a  city  ;  your  hearts — Your  affections  ;  your  minds — Your  understandings,  and  all 


514  PHILIPPIANS 

peace  of  God,  which  surpasseth  all  understanding,  shall  keep  youi 
hearts  and  your  minds  through  Christ  Jesus. 

8  Finally,  brethren,  whatsoever  things  are  true,  whatsoever  things 
are  honest,  whatsoever  things  are  just,  whatsoever  things  are  pure 
whatsoever  things  are  lovely,  whatsoever  things  are  of  good  report  : 
if  there  be  any  virtue,  and  if  there  be  any  praise,  think  on  these 

9  things  ;  The  things  which  ye  have  both  learned  and  received 
and  heard  and  seen  in  me,  these  do :  and  the  God  of  peace  shal] 
be  with  you. 

10  I  rejoiced  in  the  Lord  greatly,  that  now  at  last  your  care  of  me 
hath    flourished   again ;    wherein    ye   were   also   careful ;    but  ye 

1 1  wanted  opportunity.     Not  that  I  speak  in  respect  of  want ;  for  I 

12  have  learned  in  whatsoever  state  I  am,  to  be  content.  I  know 
how  to  be  abased,  and  I  know  how  to  abound  :  every  where  and  in 
every  thing  I  am  instructed,  both  to  be  full  and  to  be  hungry;  botii 

13  to  abound  and  to  want.    I  can  do  all  things  through  Christ  strength- 

14  ening  me.     Nevertheless  ye  have  done  well,  that  ye  did  commu- 

15  nicate  to  me  in  my  affliction.  And  ye  know  likewise,  0  Phi- 
lippians,  that  in  the  beginning  of  the  Gospel,  when  I  departed  from 
Macedonia,  no  Church  communicated  with  me  in  respect  of  giving 

16  and  receiving,  but  you  only      For  even  in  Thessalonica  ye  sent 

17  once  and  again  to  my  necessities.     Not  that  I  desire  a  gift,  but  I 

the  various  workings  of  them,  through  the  Spirit  and  power  of  Christ  Jesus,  in 
the  knowledge  and  love  of  God.  Without  a  guard  set  on  these  likewise,  the 
purity  and  vigour  of  our  affections  cannot  long  be  preserved. 

8.  Finally — To  sum  up  all ;  whatsoever  things  are  true — Here  are  eight  parti 
culaTB  placed  in  two  fourfold  rows  ;  the  former  containing  their  duty,  the  latter  tlic 
commendation  of  it.  The  first  word  in  the  former  row  answers  the  first  in  the 
latter,  the  second  word  the  second,  and  so  on  :  true — In  speech :  honest — In  ac- 
tion :  just — With  regard  to  others :  pure — With  regard  to  yourselves :  lovely — 
And  what  more  lovely  than  truth  ?  of  good  report — As  is  honesty  even  where  it 
is  not  practised.  If  there  be  any  virtue — And  all  virtues  are  contained  injustice, 
if  there  be  any  praise — In  those  things  which  relate  rather  to  ourselves  than  to 
our  neighbour :  think  on  these  things — That  ye  may  both  practise  them  your, 
selves,  and  recommend  them  to  others. 

9.  The  things  which  ye  have  learned — As  catechumens  ;  and  received — By  con- 
tinual instructions,  and  heard  and  seen — In  my  life  and  conversation,  these  do, 
and  the  God  of  peace  shall  be  with  you — Not  only  the  peace  of  God,  but  God  him- 
self,  the  fountain  of  peace. 

10.  I  rejoice  greatly — St.  Paul  was  no  Stoic.  He  had  strong  passions,  but  all 
devoted  to  God  :  that  your  care  of  me  hath  flourished  again — As  a  tree  blossoms 
after  the  winter.  Ye  wanted  opportunity — Either  ye  had  not  plenty  yourselves, 
or  you  wanted  a  proper  messenger. 

11.  /  have  learned — From  God.  Ho  only  can  teach  this,  in  every  thing  there- 
with to  be  content — Joyfi.illy  and  thankfully  patient.  Nothing  less  is  Christian 
content.  We  may  observe  a  beautiful  gradation  in  the  expressions, — I  nave 
learned;  I  know;  I  am  instructed;  I  can. 

12.  I  know  how  to  be  abased — Having  scarce  what  is  needful  for  my  body,  and 
to  abound — Having  wherewith  to  relieve  others  also.  Presently  after  the  order 
of  the  words  is  inverted,  to  intimate  his  frequent  transition  from  scarcity  to  plenty, 
and  from  plenty  to  scarcity.  /  am  instructed — Literally,  I  am  initiated  into  *liat 
mystery,  unknown  to  all  but  Christians,  both  to  be  full  and  to  be  hungry — Foj  one 
day;  both  to  abound  and  to  want — For  a  longer  season. 

13.  I  can  do  all  things — Even  fulfil  all  the  will  of  God. 

15.  In  the  beginning  of  the  Gospel — When  it  was  first  preached  at  Philippi,  in 
reapect  of  giving — On  your  part,  and  receiving — On  mine. 

I'f    Not  that  I  desire — For  my  own  sake,  the  very  gift  which  I  receive  of"  von 


CHAPTER   IV.  515 

18  desire  fruit  that  may  abound  to  your  account.  But  I  have  all 
things,  and  abound ;  I  am  filled,  having  received  of  Epaphroditus 
the  things  which  came  from  you,  an  odour  of  a   sweet  smell,  an 

19  acceptable  sacrifice,  well  pleasing  to  God.  And  my  God  shall 
supply  all   your  need,   according  to   his   riches   in  glory  through 

20  Christ  Jesus.  Now  unto  our  God  and  Father  he  glory  for  ever 
and  ever.     Amen. 

21  Salute  every  saint  in  Christ  Jesus.  The  brethren  who  are 
VI  with  me  salute  you.  All  the  saints  salute  you,  chiefly  they  that 
23  are  of  Cesar's  household.     The  grace  of  the   Lord  Jesus  Christ 

he  with  you. 

18.  An  odour  of  a  sweet  smell — More  pleasing  to  God  than  tlie  sweetest  per- 
fumes to  men. 

19.  All  your  need — As  ye  have  mine,   according  to  hit  riches  in  glory — In  hit 
ibundant,  eternal  glory. 


NOTES 


ST    PAUL'lb  EPISTLE  TO  THE  COLOSSIANS. 


CoLossK  was  a  city  of  the  greater  Phrygia,  not  far  from  Laodicea  and  Hierapolis 
Though  St.  Paul  preached  in  many  parts  of  Phrygia,  yet  he  never  had  been  at 
this  city.  It  had  received  the  Gospel  by  the  preaching  of  Epaphras,  who  was 
with  St.  Paul  when  he  wrote  this  epistlo. 

It  seems  the  Colossians  were  now  in  danger  of  being  seduced  by  those  who 
strove  to  blend  Judaism  or  heathen  superstitions  with  Christianity ;  pretending 
that  God,  because  of  his  great  majesty,  was  not  to  be  approached  but  by  the 
mediation  of  angels  ;  and  that  there  were  certain  rites  and  observances,  chiefly 
borrowed  from  the  law,  whereby  these  angels  might  be  made  our  friends. 

In  opposition  to  them  the  apostle,  1.  Commends  the  knowledge  of  Christ  a» 
more  excellent  than  all  other,  and  so  entire  and  perfect,  that  no  other  knowledge 
was  necessary  for  a  Christian.  He,  2,  shows  that  Christ  is  above  all  angels,  who 
are  only  his  servants ;  and  that  being  reconciled  to  God  through  him,  we  have 
free  access  to  him  in  all  our  necessities, 

THIS   EPISTJ'    CONTAINS, 

I.  The  inscription ...      Chap,  i,  1, 2 

II.  The  doctrine,  wherein  the  apostle  pathetically  explains  the  mys- 

tery of  Christ, 
By  thanksgiving  for  the  Colossians       ....  3-8 

By  prayers  for  them,  with     ........  9-23 

A  declaration  of  his  affection  for  them  ....   24-29  ;  li,  1-3 

III.  The  exhortation, 

1.  General,  wherein  he  excites  them  to  perseverance,  and  warns 

th«tn  not  to  be  deceived     ........  4-6 

Describes  again  the  mystery  of  Christ  in  order      ....  9-15 

And  in  the  same  order  draws  his  admonitions, 

1.  From  Christ  the  Head 16-19 

2.  From  his  death ..?''-2^ 

3.  From  his  exaltation           .......  iii,  1-4 

2.  Particular. 

1.  To  avoid  several  vices      .....  5-9 

2.  To  practise  several  virtues  ...  .  .  10,  11 
Especially  to  love  one  another  .  .  ...  12-  15 
And  study  the  Scriptures          .......  16,  17 

3.  To  the  relative  duties  of  wives  and  husbands  .  .  .  .  18,  19 
Children  and  parents,  servants  and  masters       .  .       20-25;  iv,  1 

3.  Final,  to  prayer              .                   ....  .         •  2-4 

to  spiritual  wisdom  .......  5,  6 

IV.  The  conclusion     .         .  .  ...  7-lS 


COLOSSIANS. 


Paul,   an  apostle  of  Jesus   Christ  by  the   will  of  God,  and 

2  Timotheus,  a  brother,  To  the  saints  and  faithful  brethren  in 
Christ  at  Colosse,  grace  be  unto  you,  and  peace  from  God  our 
Father   and  the  Lord  Jesus  Christ. 

3  We   give   thanks   to  the   God   and    Father  of  our  Lord   Jesua 

4  Clmst,  (praying  always  for  you.  Hearing  of  your  faith  in  Christ 

5  Jesus,  and  of  your  love  to  all  the  saints.)  For  the  hope  which  is 
laid  up  for  you  in  heaven,  of  which  ye  heard  before  in  the  word  of 

6  truth  of  the  Gospel,  Which  is  come  to  you,  as  also  it  is  in  all  the 
world,  and  bringeth  forth  fruit,  as  it  hath  done  likewise  among  you, 
from  the  day  ye  heard  it,  and  knew  the  grace  of  God  in  truth : 

7  As  ye  likewise  learned  of  Epaphras,  our  beloved  fellow  servant, 

8  who  is  a  faithful  minister  of  Christ  ibr  you :   Who  also  declared 

9  to  us  your  love  in  the  Spirit.  For  this  cause  from  the  day  we 
heard  it,  we  do  not  cease  to  pray  also  for  you,  and  to  desire  that 
ye  may  be  filled  with  the  knowledge  of  his  will,  in  all  wisdom  and 

10  spiritual  understanding;  That  ye  may  walk  worthy  of  the  Lord, 
unto  all  pleasing,  being  fruitful  in  every  good  work,  and  increasing 

1 1  in  the  knowledge  of  God  ;  Strengthened  with  all  might  according 
to  his  glorious  power,  unto  all  patience  and  long  suffering  with 

12  joyfulnesis  :   Giving  thanks  unto   the    Father,   who  hath    made  us 

13  meet  to  partake  of  the  inheritance  of  the  saints   in  light;   Who 
hath  delivered  us  from  the  power  of  darkness,  and  hath  translated 

14  us  into  the  kingdom  of  his  beloved  Son.     In  whom  we  have  re- 
Verse  2.   The  saints — This  word  expresses  their  union  with  God,  and  brethren — 

This,  their  union  with  their  fellow  Christians. 

3.  We  give  thanks — There  is  a  near  resemblance  between  this  epistle  and  those 
to  the  Ephesians  and  Philippians. 

5.  Ye  heard  before — I  wrote  to  you ;  in  the  wmrd  of  truth,  of  the  Gospel — The 
true  Gospel  preached  to  you. 

6.  It  bringeth  forth  fruit  in  all  the  world — That  is,  in  every  place  where  it  is 
preached.  Ye  knew  the  grace  of  God  in  truth — Truly  experienced  the  gracious 
power  of  God. 

7.  Our  fellow  servant — Of  Paul  and  Timotheus. 

8.  Your  love  in  the  Spirit — Your  love  wrought  in  you  by  the  Spirit. 

9.  We  pray  for  you — This  was  mentioned  in  general,  ver.  3,  but  now  more 
p  irticularly  ;  that  ye  may  be  filled  with  the  knowledge  of  his  will — Of  his  revealed 
will,  in  all  wisdom — With  all  the  wisdom  from  above,  and  spiritual  understand- 
ing— To  discern  by  that  light  whatever  agrees  with  or  differs  from  his  will. 

10.  That  knowing  his  whole  will,  ye  may  walk  worthy  of  the  Lord  unto  all 
eell  pleasing — So  as  actually  to  please  him  in  all  things,  daily  increasing  in  the 
living,  experimental  knowledge  of  God  our  Father,  Saviour,  Sanctifier. 

n.  Strengthened  unto  all  patience  and  long  suffering  with  joyfulness — This  I8 
the  highest  point :  not  only  to  know,  to  do,  to  suffer  the  whole  will  of  God ;  but 
to  suffer  it  to  the  end,  not  barely  with  patience,  but  with  tliankful  joy. 

12.  Who  by  justifying  and  sanctifying  us  hath  made  us  meet  for  glory. 

13.  Power  detains  reluctant  captives.  A  kingdom  cherishes  willing  subjects. 
His  beloved  Son — This  is  treated  of  in  the  15th  and  following  verses. 

14.  In  whom  we  have  redemption — This  is  treated  of  from  the  middle  of  the 


518  COLOSSIANS. 

15  demption  through  his  blood,  the  forgiveness  of  sins:  Who  is  the 
image  of  the  invisible  God,  the  first  begotten  of  every  creature. 

16  For  through  him  were  created  all  things  that  are  in  heaven  and 
that  are  on  earth,  visible  and  invisible  ;  whether  they  be  thrones, 
or  dominions,  or  principalities,  or  powers  ;  all  things  were  created 

17  by  him  and  for  him.     And  he  is  before  all  things,  and  by  him 

1 8  aL  thmgs  consist.  And  he  is  the  head  of  his  body  the  Churchy 
who  is  the  beginning,  the  first  begotten   from  the  dead,   that  in  ail 

IJ  things  he  might  have  the  pre-eminence.     For  it  pleased  the  Fathet 

20  that  all  fulness  should  dwell  in  him :  And  by  him  to  reconcile 
all  things  to  himself,  (having  made  peace  by  him  through  the 
blood  of  the  cross,)  whether  things  on  earth,  or  things  in  heaven. 

21  And  you  that  were  once  alienated,  and  enemies  in  your  mind  by 

22  wicked  works,  he  haili  now  reconciled,  By  the  body  of  his  flesh, 

I8th  verse.  The  voluntary  passion  of  our  Lord  appeased  the  Father's  wrath, 
obtained  pardon  and  acceptance  for  us,  and  consequently  dissolved  the  dominion 
and  power  which  Satan  had  over  us  tiirough  our  sins.  So  that  forgiveness  is  the 
beginning  of  redemption,  as  the  resurrection  is  the  completion  of  it. 

15.  Who  is — By  describing  the  glory  of  Christ,  and  the  pre-eminence  over  the 
highest  angels,  the  apostle  here  lays  a  foundation  for  the  reproof  of  all  wor 
shippers  of  angels :  the  image  of  the  invisible  God — Whom  none  can  represent 
but  his  only-begotten  Son:  in  his  Divine  nature,  the  invisible  image;  in  his 
human,  the  visible  image  of  the  Father;  the  first  begotten  of  every  creature — 
That  is,  begotten  before  every  creature  ■  subsisting  before  all  worlds,  before  all 
time,  from  all  eternity. 

16.  For^This  explains  the  latter  part  of  the  preceding  verses ;  through — 
implies  sometiiing  prior  to  tlie  particles  by  and  for;  so  denoting  the  beginning 
the  progress,  and  the  end  :  him — This  word,  frequently  repeated,  signifies  his 
supreme  majesty,  and  excludes  every  creature  :  were  created  all  things  that 
are  in  heaven — And  heaven  itself.  But  the  inhabitants  are  named,  because 
more  noble  than  the  house  :  invisible — The  several  species  of  which  are  sub- 
joined. Thrones  are  superior  to  dominions,  principalities  to  powers.  Perhaps 
the  two  latter  may  express  their  office  with  regard  to  other  creatures  :  the 
two  former  may  refer  to  God,  who  maketh  them  his  chariots,  and,  as  it  were, 
rideth  upon  their  wings. 

17.  And  he  is  before  all  things — It  is  not  said.  He  was  :  he  is  from  everlasting 
to  everlasting;  and  by  him  all  things  consist — The  original  expression  not  only 
implies  that  he  sustains  all  things  in  being,  but  more  directly,  all  things  were  and 
are  compacted  in  him  into  one  systern — He  is  the  cement  as  well  as  support  of  the 
universe.    And  is  he  less  than  the  supreme  God  ? 

18.  And — From  the  whole,  he  now  descends  to  the  most  eminent  part,  the 
rhurch ;  he  is  the  head  of  the  Church — Universal.  The  supreme  and  only  head 
both  of  influence  and  of  government  to  the  whole  body  of  believers,  who  is — 
The  repetition  of  the  expression,  see  ver.  15,  points  out  the  entrance  on  a  new 
paragraph  ;  the  beginning — Absolutely  the  Eternal,  the  first  begotten  from  the 
dead — From  whose  resurrection  flows  all  the  life,  spiritual  and  eternal,  of  all  his 
brethren:  that  in  all  things — Whether  of  nature  or  grace,  he  might  have  the  prA- 
*.minence — Who  can  sound  this  depth  ? 

19.  For  it  pleased  the  Father  that  all  fulness — All  the  fulness  of  God,  should 
dwell  in  him — Constantly,  as  in  a  temple,  and  always  ready  for  our  aj^  proach 
to  him. 

20.  Through  the  blood  of  the  cross — The  blood  shed  thereon  :  whether  things 
on  earth — Here  the  enmity  began.  Therefore  this  is  mentioned  first :  or  things 
in  heaven — ^Those  who  are  now  in  paradise;  the  saints  who  died  before  Christ 
came. 

21.  And  you  that  were  alienated  and  enemies — Actual  alienation  of  afl^eclion 
makes  habitual  enmity;  in  your  rninrf— Both  your  understanding  and  your  affec- 
tions   hy  wicked  works — Which   continually   feed   and  increase   inward   aliena- 


CHAPTER  11.  519 

through  death,  to  piesent  you  holy,  and  spotless,  and  unreprovable 
i3  in   his  sight ;    If  ye  continue  in  the  faith,  grounded,  and  settled, 

and  are  not  removed  from  the  hope  of  the  Gospel  which  ye  have 

heard,  which  is  preached  to  every  creature  thit  is  under  heaven, 
24   whereof  I  Paul  am  made  a  minister.     Now  I  rejoice  in  my  sufler 

in^rs  for  you,  and  fill  up  in  my  flesh  that  which  is  behind  of  ihe 
3^   sufTcrings  of  Christ  for  his  body,  which  is  the  Church  :  Of  wliich  1 

am  made  a  minister,  according  to  the  dispensation  of  God,  wiuch 
It    IS  given  to  me   for  you,  fully  to  preach  the  word  of  God :    The 

mystery  which  hath  been  hid  from  ages  and  generations  ;  but  now 
il  is  manifested  to  his  saints  :    To  whom  among  the  Gentiles  it  was 

the  will  of  God  to  make  known,  what  is  the  riches  of  this  glorious 
^8  mystery,  which  is  Christ  in   you,  the  hope  of  glory  ;    Whom  we 

preach,  admonishing  every  man,  and  teaching  every  man  with  all 

wisdom,  that  we  may  present   every  man  perfect  through  Clirist 
^9  Jesus.     For  which  also  I  labour,  striving  according  to  his  mighty 

working,  who  worketh  in  mo  mightily 
II         For  I  would  have  you  know  how  great  a  conflict  I  have  for  you 

and  for  them  at  Laodicea,  and  for  as  many  as  have  not  seen  my 

2  face  in  the  flesh  ;  That  their  hearts  may  be  comforted,  being  knit 
together  in  love,  even  unto  all  riches  of  the  full  assurance  of 
understanding  unto  the  acknowledgment  of  the   mystery  of  God, 

3  both  the  Father  and  Christ.     In  whom  are  hid  all  the  treasures  of 


tion  from  and  enmity  to  God ;    he  hath  novo  reconciled — From  the  moment  ye 

believed. 

22.  By  the  body  of  hisfiesh—  (So  distinguished  from  his  body,  the  Church.)  The 
body  here  denotes  his  entire  manhood;  through  death — Whereby  lie  purchased 
the  reconciliation  which  we  receive  by  faith  ;  to  present  you — The  very  end  of 
that  reconciliation  ;  holy — Toward  God  ;  spotless — In  yourselves  ;  unreprovable — 
As  to  your  neighbour. 

23.  If  ye  continue  in  the  faith — Otherwise  ye  will  lose  all  the  blessings  which 
ye  have  already  begun  to  enjoy ;  and  be  not  removed  from  the  hope  of  the  Gospe,, 
— The  glorious  hope  of  perfect  love  ;  which  is  preached — Is  already  begun  to  be 
preached  to  every  creature  under  heaven. 

24.  Now  I  rejoice  in  my  sufferings  for  you,  and  fill  up — That  is,  whereby  I  fill 
up,  that  which  is  behind  of  the  sufferings  of  Christ — That  which  remains  to  be 
suffered  by  his  members.  These  are  termed  the  sufferings  of  Christ ; — 1.  Be- 
cause the  suffering  of  any  member  is  the  suffering  of  tlie  whole,  and  of  the  head 
especially,  which  supplies  strength,  spirits,  sense,  and  motion  to  all.  2.  Be. 
cause  they  are  for  his  sake,  for  the  testimony  of  his  truth.  And  these  also  are 
necessary  for  the  Church ;  not  to  reconcile  it  to  God,  or  satisfy  for  sin,  (for  that 
Clirist  did  perfectly,)  but  for  example  to  others,  perfecting  of  the  saints,  and 
increasing  their  reward. 

25.  According  to  the  dispensation  of  God,  which  is  given  me — Or,  the  steward- 
ship with  which  I  am  intrusted. 

26.  The  mystery — Namely,  Christ  both  justifying  and  sanctifying  Gentiles  as 
well  as  Jews,  which  hath  been  comparatively  hid  from  former  ages  and  past 
generations  of  men. 

27.  Christ  dwelling  and  reigning  in  you,  the  hope  of  glory — The  ground  of 
vour  hope. 

28.  We  teach  the  ignorant,  and  admonish  them  that  are  already  taught. 

II.  1.  How  great  a  conflict — Of  care,  desire,  prayer.  As  many  as  have  not  seen 
my  face — Therefore,  in  writing  to  the  Colossians,  he  refrains  from  those  fani;.lLf 
appelliitions,  brethren,  beloved. 

2.  Unto  all  riches  of  the  full  assurance  of  understanding,  unto  the  acknowledg. 
ment  of  the  mystery  of  God — That  is,  unto  the  fullest  and  clearest  understanding 
ind  knowledge  of  the  Gospel. 


520  COLOSSIANS. 

4  wisf^oni  and  knowledge.     And  this  I  say,  that  no  man  may  beguile 

5  you  with  enticing  words.  For  though  I  am  absent  from  you  in  the 
flesh,  yet  I  am  present  with  you  in  spirit,  rejoicing  to  beho'd  your 

^  order,  and  the  steadfastness  of  your  faith  in  Christ.     As  ye  have 

7  therefore  received  Christ  Jesus  the  Lord,  so  walk  in  him  :  Rooted 
and  built  up  in  him,  and  established  in  the  faith,  as  ye  have  been 
taught,  abounding  therein  with  thanksgiving. 

8  Beware  lest  any  man  make  a  prey  of  you  through  ph^-losophj 
and  empty  deceit,  after  the  tradition  of  men,  after  the  rudiments 

9  of  the  world,  and  not  after  Christ.    For  in  him  dwelleth  all  the  ful- 

10  ness  of  the  Godhead  bodily.     And  ye  are  filled  by  him,  who  is  the 

11  head  of  all  principality  and  power.  By  whom  also  ye  have  been  cir- 
cumcised with  a  circumcision  not  performed  with  hands,  in  putting 
off"  the  body  of  the  sins  of  the  flesh,  by  the  circumcision  of  Christ: 

12  Buried  with  him  in  baptism,  by  which  ye  are  also  risen  with  him 
through  the  faith  of  the  operation  of  God,  who  raised  him  from  the 

13  dead.  And  you,  who  were  dead  in  trespasses  and  the  uncircum- 
cision  of  your  flesh,  hath  he  quickened  together  with  him,  having 

6.  So  walk  in  him — In  the  same  faith,  love,  holiness. 

7.  Rooted  in  him — As  the  vine  ;  built — On  the  sure  foundation. 

8.  Through  philosophy  ir-rji  empty  deceit — That  is,  through  the  empty  deceit 
of  philosophy  blended  with  Ciiristianity.  This  the  apostle  condemns,  1.  Because 
it  was  empty  and  deceitful,  promising  happiness,  but  giving  none.  2.  Because  it 
was  grounded,  not  on  solid  reason,  hut  the  traditions  of  men,  Zeno,  Epicurus, 
and  the  rest :  and,  3.  Because  it  was  so  shallow  and  superficial,  not  advancing 
beyond  the  knowledge  of  sensible  things;  no,  not  beyond  the  first  rudiments  of 
them. 

9.  For  in  him  dwelleth — Inhabiteth,  continually  abideth,  all  the  fulness  of  the 
Godhead,  Believers  are  filled  with  all  the  fulness  of  God,  Eph.  iii,  19.  But  in 
Christ  dwelleth  all  the  fulness  of  the  Godhead;  the  most  full  Godhead  ;  not  only 
Divine  powers,  but  the  Divine  nature,  crip,  i,  13:  bodily — Personally,  really, 
substantially.  The  very  substance  of  God,  if  one  might  so  speak,  dwells  in 
Christ,  in  the  most  full  sense. 

10.  And  ye — Who  believe,  are  filled  with  him,  John  i,  16.  Christ  is  filled  with 
God,  and  ye  are  filled  with  Christ.  And  ye  are  filled  by  him.  The  fulness  of 
Christ  overflows  his  Church,  Psalm  cxxxiii,  3.  He  is  originally  full.  We  are 
filled  by  him  with  wisdom  and  holiness.  Who  is  the  head  of  all  principality  and 
power — Of  angels  as  well  as  men.  Not  from  angels  therefore,  but  from  thpL' 
head  are  we  to  ask  whatever  we  stand  in  need  of. 

11.  By  whom  also  ye  have  been  circumcised — Ye  have  received  the  spiritual 
blessings  typified  of  old  by  circumcision  ;  with  a  circumcision  not  performed  with 
hands — By  an  inward,  spiritual  operation  in  putting  oflT,  not  a  little  skin  ;  but  the 
whole  body  of  the  sins  of  the  flesh — All  the  sins  of  your  evil  nature;  by  the  cir 
cumcision  of  Christ — By  that  spiritual  circumcision  which  Christ  works  in  youi 
heart. 

12.  Which  he  wrought  in  you,  when  ye  were  as  it  were  buried  with  hin  in  bap- 
tism— The  ancient  manner  of  baptizing  by  innneision  is  as  manifestly  alluded 
to  here,  as  the  other  manner  of  baptizing  by  sprinkling  or  pouring  of  water  is, 
Heb.  X,  22.  But  no  stress  is  laid  on  the  age  of  the  baptized,  or  the  manner  of 
performing  it,  in  one  or  the  other  place  ;  but  only  on  our  being  risen  with  Christ, 
through  the  powerful  operation  of  God  in  the  soul ;  which  we  cannot  but  know 
assuredly,  if  it  really  is  so :  and  if  we  do  not  experience  this,  our  baptism  has  not 
answered  the  end  of  its  institution  ;  by  which  ye  are  also  risen  with  him — From 
the  death  of  sin  to  the  life  of  h.  liness.  It  does  not  appear,  that  in  all  this  St. 
Paul  speaks  of  justification  at  all,  but  of  sanctification  altogether. 

13.  And  you  who  were  dead — Doubly  dead  to  God,  not  only  wallowing  in 
trespasses,  outward  sins,  but  also  in  the  uncircumcisifi  of  your  flesh — (A  beautiful 
erpression  for  original  sin,)  the  inbred  corruption    >'  ^-><\-  nature,  your  uncii 


CHAPTER  II.  621 

14  forgiven  you  all  trespasses.  Having  blotted  out  by  his  decrees  the 
handwriting   again»st  us,   which  was   contrary  to  us  ;    and    having 

5  nailed  it  to  his  cross,  he  took  it  out  of  the  way.  And  having  spoiled 
the  principalities  and  powers,  he  exposed  them  openly,  triumphing 
over  them  in  him. 

6  Let  none  therefore  judge  you  in  meat,  or  drink,  or  in  respect  >f 
17  a  feast  day,  or  of  the  new  moon,  or  of  fc'abbath  days  :  Which  are  a 
I  8  sha  law  of  things  to  come  ;  but  the  body  is  of  Christ.     Let  none 

defraud  you  of  your  reward  by  a  voluntary  humility  and  worship 
of  angels,  intruding  into  the  things  which  he  hath  not  seen,  vainly 

15  puffed  up  by  his  fleshly  mind.  And  not  holding  the  head,  from 
which  all  the  body  being  nourished  and  knit  together,  by  the  joints 

20  and  ligaments,  increaseth  with  the  increase  of  God  Therefore 
if  ye  are  dead  with  Christ  from  the  rudiments  of  the  world,  why, 

21  as    living    in    the    world,    receive    ye    ordinances,    (Touch    not, 

22  taste  not,  handle  not:   All  which  are  to  perish  in  the  using,)  after 

23  the  commandments  and  doctrines  of  men  ?  Which  things,  (though 
they  have  indeed  a  show  of  wisdom,  in  voluntary  worship  and 
humility,  and  not  sparing  the  body,)  yet  are  not  of  any  value,  but  are 
to  the  satisfying  of  the  flesh. 

cumeised  heart  and  affections  ;  hath  he — God  the  Father,  quickened  together  with 
him — Making  you  partakers  of  the  power  of  his  resurrection.  It  is  evident  the 
apostle  thus  far  speaks,  not  of  justification,  but  of  sanctification  only. 

14.  Having  blotted  out — In  consequence  of  his  gracious  decrees,  that  Christ 
should  come  into  the  world  to  save  sinners,  ;ind  that  whosoever  helieveth  on 
him  should  have  everlasting  life;  the  handwriting  against  us — Where  a  debt  is 
contracted,  it  is  usually  testified  by  some  handwriting.  And  when  tlie  debt  ie 
forgiven,  the  handwriting  is  destroyed,  either  by  blotting  it  oat,  by  taking  it 
away^  or  by  tearing  it.  The  apostle  expresses  in  all  these  three  ways  God's 
destroying  the  handwriting  which  was  contrary  to  us,  or  at  enmity  with  us. 
This  was  not  properly  our  sins  themselves  ;  (they  were  the  debt ;)  but  their  guilt 
and  cry  before  God. 

15.  And  having  spoiled  the  principalities  and  powers — The  evil  angels  of  their 
usurped  dominion ;  he — God  the  Father  .  exposed  them  openly — Before  all  the 
hosts  of  hell  and  heaven  ;  triumphing  over  them  in  or  hy  him — By  Christ.  Thus 
the  paragraph  begins  with  Christ,  goes  on  with  him,  and  ends  with  him. 

16.  Therefore — Seeing  these  things  are  so;  let  none  judge  you — That  is,  regard 
none  who  judge  you  ;  in  meat  or  drink — For  not  observing  the  ceremonial  law  in 
these  or  any  otlier  particulars,  or  in  respect  of  a  yearly  feast,  the  new  moon,  or 
the  weekly  Jewi.sh  sabbaths. 

17.  Which  are  but  a  lifeless  shadow ;  but  the  body,  the  substance,  is  of  Christ. 

18.  Out  of  pretended  humility  they  worshipped  angels,  as  not  daring  to  apply 
immediately  to  God.  Vet  this  really  sprung  from  their  being  puffed  up,  the 
constant  forerunner  of  a  fill ;  Prov.  xvi,  18.  So  far  was  it  from  being  an 
instance  of  true  humility. 

19.  And  not  holding  the  head — He  does  not  hold  Christ,  who  does  not  trust  in 
him  alone.  All  the  members  are  nourished  by  faith,  and  knit  together  by  love 
ind  mutual  sympathy. 

21'.  Therefore — The  inference,  begun  ver.  16,  is  continued.  A  new  inference 
f  llovFs,  chap,  iii,  1.  If  ye  are  dead  with  Christ  from  the  rudiments  of  the  loorld 
"That  is,  if  ye  are  dead  with  Christ,  and  so  freed  from  them,  ichy  receive  the 
oidinancca  —Which  Christ  hath  not  enjoined;  from  which  he  hath  made  /ou 
free. 

21.  Touch  not — An  unclean  thing;  taste  not — Any  forbidden  meat ;  hnndlenot 
— Any  consecrated  vessel. 

22.  Perish  in  the  using — Have  no  farther  use,  no  influence  on  the  mino. 

23.  Not  sparing  the  body — Denying  it  many  grutificutions,  and  putting  it  to 
many  inconveniences.     Yet  they  are  not  of  any  real  value  before  God,   nor  do 


522  COLOSSI  AN  S. 

III.     If  ye  then  are  risen  with  Cljrist,  seek  the  things  above,  where 

2  Christ  sitteth  at  the  right  hand  of  God.    Set  your  affections  on  the 

3  things  above,  not  the  things  on  the  earth.     For  ye  are  dead,  and 

4  your  life  is  hid  with  Christ  in  God.     When  Christ  our  life  shall 
appear,  then  shall  ye  also  appear  with  him  in  glorj'. 

f        Mortify  therefore  your  members  which  are  upon  the  ijarth,  form 

cation,  uncleanness,    iiurdinate  affection,   evil  desire,  and  covet 

b  ousness,  which  is  idolatry :   For  which  the  wrath  of  God  cometl. 

7  on  tho   children  of  disobedience :    In  which  ye  also  once  walked 

8  when  ye  lived  in  them.     But  now  put  ye  likewise  all  .liese  things 
off,  anger,  wrath,  ill  nature,  evil  speaking,  filthy  discourse  out  of 

9  your  mouth.    Lie  not  one  to  another,  seeing  ye  have  put  off  the  ohl 

10  man   with  his  deeds,   And  have   put   on  the  new  man,  which   is 
renewed  in  knowledge,  after  the  image  of  him  that  created  him  : 

1 1  Where  there  is  neither  Greek  nor  Jew,  circumcision  nor  uncircum- 
cision  ;  barbarian,  Scythian,  slave  nor  free  ;  but  Christ  is  all,  and 

12  in   all.     Put  on,  therefore,  as  the  elect  of  God,  holy  and  beloved, 
bowels  of  mercies,  kindness,  humbleness  of  mind,  meekness,  long 

13  suffering  ;  Forbearing  one  another,  and  forgiving  one  another,  if  any 
have  a  complaint  against  any  ,  even  as  Christ  forgave  you,  so  also 

14  do  ye.     And  above  all  these  put  on  love,  which  is  the  bond  of  per- 

15  fection  :   And  the  peace  of  God  shall  rule  in  your  hearts,  to  which 

they  upon  the  whole  mortify,  but  satisfy  the  flesh.     They  indulge  our  corrupt 
nature,  our  self  will,  pride,  and  desire  of  being  distinguished  from  others. 

III.  L  If  ye  are  risen,  seek  the  things  abuce — As  Christ,  being  risen,  imme 
diately  went  to  heaven. 

3.  For  ye  are  dead — To  the  things  on  earth,  and  your  real,  spiritual  life  is  hid 
from  the  world,  and  laid  up  in  God,  with  Christ — Who  hath  merited,  promised, 
prepared  it  for  us,  and  gives  us  the  earnest  and  foretaste  of  it  in  our  hearts. 

4.  When  Christ — The  abruptness  of  the  sentence  surrounds  us  with  sudden 
light ;  our  life — The  fountain  of  holiness  and  glory  ;  shall  appear — In  the  clouds 
ol'  heaven. 

5.  Mortify  therefore — Put  to  death  ;  slay  with  a  continued  stroke  ;  your  viem. 
icrs — Which  together  make  up  the  body  of  sin  ;  which  are  upon  the  earth — 
Where  they  find  their  nourishment ;  uncleanness — In  act,  word,  or  thought ; 
inordinate  affection — Every  passion  which  does  not  flow  from  and  lead  to  the 
love  of  God;  evil  desire — The  desire  of  the  flesh,  the  desire  of  the  eye,  and  the 
^ride  of  life  ;  covetousness — according  to  the  derivation  of  the  word,  means 
the  desire  of  having  more,  or  of  any  thing  independent  of  God  ;  which  is  idolatry 
— Properly  and  directly :  for  it  is  giving  the  heart  to  a  creature. 

6.  For  which — Though  the  heatiiens  lightly  regarded  them. 

7.  Living — denotes  the  inward  principle ;  walking — the  outward  acts, 

8.  Wrath — is  lasting  anger;  filth;  discourse — And  was  there  need  to  warn 
even  these  saints  of  God  against  so  gross  and  palpable  a  sin  as  this  ?  O  what  is 
man  till  perfect  love  casts  out  both  fear  and  sin  I 

10.   In  knowledge — The  knowledge  of  God,  his  will,  his  word. 

11  Where — In  which  case,  it  matters  not  what  a  man  is  externally,  whethti 
Jew  or  Gentile,  circumcised  or  uncircumcised  ;  barbarian,  void  of  all  the  advan- 
tages of  education;  yea,  Scythian,  of  all  barbarians  most  barbarous:  ..ut 
Christ  is  in  all  that  are  thus  renewed,   and  is  all  things  in  them,  and  to  them. 

12.  All  who  are  thus  renewed  are  elected  of  God,  holy,  and  therefore  the  more 
beloved  of  hiin.  Holiness  is  the  proof  of  their  election,  and  God's  superior  love 
of  their  holiness. 

13.  Forbearing  one  another — If  any  thing  is  now  wrong,  and  forgiving  one  an. 
other — What  is  past. 

14.  The  love  of  God  contains  the  whole  of  Christian  perfection,  and  connectt 
iJl  the  partF  of  it  together. 


CHAPTER  IV  523 

1 6  also  ye  have  been  called  in  one  body  :  and  be  ye  thankful.  Let 
the  word  of  Christ  dwell  in  you  richly  in  all  wisdom,  teaching  and 
admonishing  one  another  in  psalms,  and  hymns,  and  spiritual  songs, 
7  singing  with  grace  in  your  heart  unto  the  Lord.  And  whatsoever 
ye  do  in  word  or  deed,  do  all  in  the  name  of  the  Lord  Jesus,  giving 
thanks  unto  God  and  the  Father  through  him. 

18  *  Wives,  submit  yourselves  to  your  own  husbands  (as  is  fit)  In 

19  the  Lord.     Husbands,  love  your  wives,  and  be  not  bitter  against 
^0  them.     Children,  obey  your  parents  in  all  things  :   for  this  is  well 

21  pleasing  to  the  Lord.     Fathers,  provoke  not  your  children  to  anger, 

22  lest  they  be  discouraged.     Servants,  obey  in  all  things  your  mas- 
ters according  to  the  flesh  ;  not  with  eye  service  as  men  pleasers, 

23  but  in  singleness  of  heart  fearing  God.     And  whatsoever  ye  do,  do 

24  it  heartily,  as  to  the  Lord,  and  not  to  men :   Knowing  that  of  the 
Lord  ye  shall  receive  the  reward  of  the  inheritance  ;  for  ye  receive 

25  the   Lord   Christ.     But  he  that  doth  wrong  shall  receive  for  the 
IV.  wrong  he  hath  done  ;  and  there  is   no  respect  of  persons.     Mas- 
ters, render  unto  your  servants  that  which  is  just   and   equitable, 
knowing  that  ye  also  have  a  Master  in  heaven. 

2  Continue  in  prayer,  and  watch  therein  with  thanksgiving:  Withal, 

3  praying  likewise  for  us,  that  God  would  open  to  us  a  door  of  ut- 
terance, to  speak  the  mystery  of  Christ :   for  which  I  am  also  in 

4  bonds ;   That  I  may  make  it  manifest,  as  I  ought  to  speak.     Walk 

5  m  wisdom  toward  them  that  are  without,  redeeming  the  time.    Let 

6  your  speech  be  always  with  grace,  seasoned  with  salt,  that  ye  may 
know  how  ye  ought  to  answer  every  one. 

15.  And  then  the  peace  of  God  shall  rule  in  your  hearts — Shall  sway  every  tem- 
per,  affection,  thought,  as  the  reward  (so  the  Greek  word  implies)  of  your  pre. 
ceding  love  and  obedience. 

16.  Let  the  word  of  Christ — So  the  apostle  calls  the  whole  Scripture,  and  there, 
oy  asserts  the  Divinity  of  his  Master,  dwell — Not  make  a  short  stay  or  an  occa. 
gional  visit,  but  take  up  its  stated  residence,  richly — In  the  largest  measure,  and 
with  the  greatest  efficacy,  so  as  to  fill  and  govern  the  whole  soul. 

17.  In  the  name — In  the  power  and  spirit  of  the  Lord  .Tesus,  giving  thanks  unto 
God — The  Holy  Ghost,  and  the  Father  through  him — Ciirist. 

18.  Wives,  submit — Or  be  subject  to.  It  is  properly  a  military  term,  alluding 
to  that  entire  submission  that  soldiers  pay  to  their  general. 

19.  Be  not  bitter — (Which  may  be  without  any  appearance  of  anger)  either  in 
word  or  spirit. 

21.  Lest  they  be  discouraged — Which  may  occasion  their  turning  either  despe. 
rate  or  stupid. 

22.  Eye  service — Being  more  diligent  under  their  eye  than  at  other  times, 
nngleness  of  heart — A  simple  intention  of  doing  right,  without  looking  any  far. 
iher,  fearing  God — That  is,  acting  from  this  principle. 

23.  Heartily — Cheerfully,  diligently.  Men  pleasers  are  soon  dejected  and 
rjude  angry;  the  single  hearted  are  never  displeased  or  disappointed,  because 
hey  .lave  aiiothci  aim,  which  the  good  or  evil  treatment  of  those  they  serve  can- 
iii  disappoint. 

IV.  1.  Just — According  to  your  contract;  equitable — Even  beyond  the  letter 
jf  yoviT  contract. 

3.  That  God  would  open  to  us  a  door  of  utterance — That  is,  give  us  utterance, 
that  we  may  open  our  mouth  boldly,  Eph.  vi,  19,  and  give  us  an  opportunity  of 
speaking  so  that  none  may  be  able  to  hinder. 

6.  Let  your  speech  be  always  with  grace — Seasoned  with  the  grace  of  God,  iw 
Hesh  is  with  salt. 

*  Ephesians  v,  22,  &c. 


524  COLOSSIANS. 

7  All  my  concerns  will  Tychicus  declare  to  you,  a  beloved  brothei 

8  and  a  faithful  minister  and  fellow  servant  in  the  Lord :  Whom  I 
have  sent  to  you  for  this  very  thing,  that  he  might  know  your  state 

9  and  comfort  your  hearts.  With  Onesimus,  a  faithful  and  beloved 
brother,  who  is  one  of  you :  they  will  make  known  to  you  all  tb'ogf 
that  are  done  here. 

10  Aristarchus,  my  fellow  prisoner,  saluteth  you,  and  Marcus,  ale 
ter's  son  to  Barnabas,  (touching  whom  ye  have  received  directions 

11  if  he  come  to  you,  receive  him:)  And  Jesus,  called  Justijs,  who 
are  of  the  circumcision :  these  are  the  only  fellow  workers  unto 

12  the  kingdom  of  God,  who  have  been  a  comfort  to  me.  Epaphras, 
who  is  one  of  you,  a  servant  of  Christ,  saluteth  you,  always  labour- 
ing fervently  for  you  in  prayers,  that  ye   may  stand  perfect,  and 

13  filled  with  all  the  will  of  God.  For  1  bear  him  witness,  that  he 
hath  a  great  zeal  for  you,  and  for  them  in  Laodicea,  and  for  them 

14  in  Hierapolis.     Luke,  the  beloved  physician,  and  Demas,  salutf. 

15  you.      Salute  the  brethren  at   Laodicea,  and  Nymphas,  and  thg 

16  Church  in  his  house.  And  when  this  epistle  hath  been  read  amoi.g 
you,  cause  it  to  be  read  also  in  the  Church  of  the  Laodiceans,  and 

17  that  ye  likewise  read  the  epistle  from  Laodicea.  And  say  to  Ar- 
chippus,  Take  heed  that  thou  fulfil  the  ministry  which    thou  hast 

18  received  in  the  Lord.  The  salutation  of  Paul  by  my  own  hand 
Be  mindful  of  my  bonds.     Grace  be  with  you. 

10.  Aristarchus,  my  fellow  prisoner — Such  was  Epaphras  likewise  for  a  time, 
Philemon,  ver.  23,  Ye  have  received  directions — Namely,  by  Tychicus,  bringing 
this  letter.  The  ancients  adapted  their  language  to  the  time  of  reading  the  let- 
ter ;  not  (as  we  do)  to  the  time  when  it  was  written.  It  is  not  improbable,  they 
might  have  scrupled  to  receive  him,  without  this  fresh  direction,  after  he  had  left 
St.  Paul,  and  departed  from  tlie  work. 

11.  These — Tiiree,  Aristarchus,  Marcus,  and  Justus,  of  all  the  circumcision, 
that  is,  of  all  my  Jewish  fellow  labourers,  who  are  the  only  fellow  workers  unto 
the  kingdom  of  God — That  is,  in  preacliing  the  Gospel,  who  have  been  a  comfort 
to  me — What  then  can  we  expect  7  That  all  our  fellow  workers  should  be  a 
comfort  to  us  ? 

12.  Perfect — Endued  with  every  Christian  grace,  filled — As  no  longer  being 
babes,  but  grown  up  to  the  measure  of  the  stature  of  Christ,  being  full  of  his 
light,  grace,  wisdom,  holiness. 

14.  Luke,  the  physician — Such  he  had  been  at  least,  if  he  was  not  then. 

15.  Nymph»s — Probably  an  eminent  Christian  at  Laodicea. 

16.  The  epistle  from  Laodicea — Not  to  Laodicea.  Perhaps  some  letter  had 
been  written  to  St.  Paul  from  thence. 

17.  And  say  to  Archippus — One  of  the  pastors  of  that  Church,  take  heed — It  is 
ihe  duty  of  the  flock  to  try  them  that  say  they  are  apostles,  to  reject  the  false, 
and  to  warn,  as  well  as  to  receive  the  real ;  the  ministry — Not  a  lordship,  but  a 
service,  a  laborious  and  painful  work  :  an  obligation  to  do  and  suffer  all  things ; 
to  be  the  least  and  the  servant  of  all ;  in  the  Lord — Christ;  by  whom  and  fcr 
whose  sake  wo  receive  the  various  gifts  of  the  Holy  Spirit. 


NOTES 


ST.  PAUL'S  FIRST  EPISTLE  TO  THE  THESSALONIANS 


This  ib  th^l  first  of  all  the  epistles  which  St.  Paul  wrote.  Thessalonica  wai 
cne  of  the  c'lief  cities  of  Macedonia.  Hither  St.  Paul  went  after  the  persecution 
at  Philippi.  But  he  had  not  preached  here  long,  before  the  unbelieving  Jews 
raised  a  tumult  against  him,  and  Sylvanus,  and  Timotheus.  On  this,  the  brethren 
sent  them  away  to  Berea.  Thence  St.  Paul  went  by  sea  to  Athens,  and  sent  for 
Sylvanus  and  Timotheus  to  come  speedily  to  him.  But  being  in  fear  lest  the 
Thessalonian  converts  should  be  moved  from  their  steadfastness,  after  a  short 
time  he  sends  Timotheus  to  them  to  know  the  state  of  their  Church.  Timotheus 
reiurning,  found  the  apostle  at  Corinth ;  from  whence  he  sent  them  this  epistle, 
about  a  year  after  he  had  been  at  Thessalonica. 


THE  PARTS  OF  IT  ARE  THESE: 

I.  The  inscription       .....  .         . 

II.  He  celebrates  the  grace  of  God  toward  them 

Mentions  the  sincerity  of  himself  and  his  fellow  laboure 
The  teachableness  of  the  Thessalonians  . 

III.  He  declares, 

1.  His  desire    . 

2.  His  care      .... 

3.  His  joy  and  prayer  for  them 

IV.  He  exhorts  them  to  grow, 

1.  In  holiness 

2.  In  brotherly  love  with  industry 

V.  He  teaches  and  exhorts, 

1.  Concerning  them  that  sleep 

2.  Concerning  the  times  . 

VI.  He  adds  miscellany  exhortations 

VII.  The  conclusioD 


s ;  and 


Chap,  i,  1 

2-10 

ii,  1-12 

13-16 

17-20 

iii,  1-5 

6-13 


iv,  1-8 
9-12 


13-18 

1,  1-11 

12-24 

25-28 


I.  THESSALONIANS. 


Padl,  and  Sylvanus,  and  Timotheus,  to  the  Church  of  the  Thes- 
salonians in  God  the  Father  and  the  Lord  Jesus  Christ,  Grace  be 
unto  you  and  peace  from  God  our  Father,  and  the  Lord  Jesus 
Chris  . 

We  give  thanks  to  God  always  for  you  all  (making  mention  of 


Ver.  1.  Paul — In  this  epistle  St.  Paul  neither  uses  the  title  of  ar.  spostle,  noi 
any  other,  as  writing  to  pious  and  simple-hearted  men,  with  the  utmost  familiar- 
ity. There  is  a  peculiar  sweetness  in  this  epistle,  unmixed  with  any  sharpness 
or  reproof:  those  evils  which  the  apostles  afterward  reproved,  having  not  yet 
crept  into  the  Church. 

3.  Remembering  in  the  fight  of  God — That  is,  praising  him  for  it :  your  work 
34 


526  I.  THESSALONIANS 

3  you  in  our  prayers,  Remembering  witliout  cei-sing  your  work  o( 
faith,  and  labour  of  love,  and  patience  of  hope  in  our  Lord  Jesus 

4  Christ,  in  the  sight  of  our   God  and  Father:)  Knowing,  beloved 

5  brethren,  your  election  of  God.  For  our  Gospel  came  not  to  you 
in  word  only,  but  also  with  power,  and  with  the  Holy  Ghost,  and 
with  much  assurance  ;  as  ye  know  what  manner  of  men  we  wern 

6  among  you,  for  your  sake.  And  ye  became  imitators  cf  us  md 
of  the  Lord,  having  received  the  word   in   much  affliction,  witi 

7  joy  of  the  Holy  Ghost.     So  that  ye  became  examples  to  all  thai 

8  believed  in  Macedonia  and  Achaia.  For  from  you  the  word  of 
the  Lord  sounded  forth,  not  only  in  Macedonia  and  Achaia,  but 
your  faith  toward  God  went  abroad  in  every  place  also,  so  that  we 

9  need  not  speak  any  thing.  For  they  themselves  declare  concern 
ing   us  what   manner  of    entrance  to    you  we   had,  and   how   ye 

10  turned  from  idols  to  God,  to  serve  the  living  and  true  God,  And 
to  wait  for  his  Son  from  heaven,  whom  he  hath  raised  from  the 
dead,  even  Jesus,  who  delivereth  us  from  the  wrath  to  come. 

11.         For  yourselves,  brethren,  know   our   entrance  to  you,  that  it 

2  was  not  in  vain  :  But  even  after  we  had  suffered  before,  and  had 
been  shamefully  treated  at  Philippi,  as  ye  know,  we  were  bold 
through  our  God  to  speak  to  you  the  Gospel  of  God  with  much 

3  contention.     For  our  exhortation  is  not  of  deceit,  nor  of  uncleaii- 

4  ness,  nor  in   guile.     But  as  we   have  been  approved  of  God  to  be 

of  faith — Your  active,  ever-working  faith  ;  and  labour  of  love — Love  continually 
labouring  for  the  bodies  or  souls  of  men.  Tliey  who  do  not  thus  labour,  do  not 
love.    Faith  works,  love  labours,  hope  patiently  siifFers  all  things. 

4.  Knowing  your  election  (which  is  through  fa'th)  by  these  plain  proofs. 

5.  With  power — Piercing  the  very  heart  with  a  sense  of  sin,  and  deeply  con- 
vincing you  of  your  want  of  a  Saviour  from  guilt,  misery,  and  eternal  ruin  ; 
with  the  Holy  ^Aos^-r-Boaring  an  outward  testimony  by  miracles  to  the  truth  ol 
what  we  preaclied,  and  you  felt :  also  by  his  descent  through  laying  on  of  hands  ; 
with  much  assurance — Literally,  with  full  assurance,  and  much  of  it :  the  Spirit 
bearing  witness  by  spreading  the  love  of  God  abroad  in  your  hearts,  which  is  the 
highest  testimony  that  can  be  given.  And  tnese  signs,  if  not  the  miraculous  gifts, 
always  attend  the  preaching  of  the  Gospel,  unless  it  be  in  vain  ;  neither  are  the 
extraordinary  operations  of  the  Holy  Ghost  ever  wholly  withheld  where  the  Gos 
pel  is  preached  with  power,  and  men  are  alive  to  God  :  for  your  sake — Seeking 
your  advantage,  not  our  own. 

6.  Though  in  much  affiiction,  yet  with  much  joy. 

8.  For  from  you  the  word  sounded  forth — (Thessalonica  being  a  city  of  great 
commerce,)  being  echoed,  as  it  were,  from  you.  And  your  cojiversation  was 
divulged  fir  beyond  Macedonia  and  Achaia  ;  so  that  we  need  not  speak  any  thing 
— Concerning  it. 

9.  For  they  themselves — The  people,  wherever  we  come. 

10.  Whom  he  hath  raised  from  the  dead — In  proof  of  his  future  coming  to  judg 
ment;  who  delivereth  us — He  hath  redeemed  us  once  ;  he  delivers  us  continually 
and  will  deliver  all  that  believe,  from  the  wrath,  the  eternal  vengeance  which  vvil. 
then  come  upon  the  ungodly. 

11.  What  was  proposed,  chap,  i,  5,  G,  is  now  more  largely  treated  of;  con- 
cerning Paul  and  his  fellow  labourers,  ver.  1-12;  concerning  the  Thessalonians, 
ver.  13-16. 

2.  We  had  suffered — In  several  places;  roe  are  bold — Notwithstanding,  with 
much  contention — Notwithstanding  both  inward  and  outward  conflicts  of  all 
kinds. 

3.  For  our  exhortation — That  is,  our  preaching.  A  part  is  put  for  the  whole 
IS  not,  at  any  time,  of  deceit — We  preach  not  a  lie,  but  the  truth  of  God  ;  nor  oj 
uncleanness — With  any  unholy  or  selfish  view.    This  expression  is  not  always  ap 


CHAPTER  II  527 

entrusted  with  the  Gospel,  so  we  speak,   not  as  pleasing  men,  l)in 

5  God,  who  trieth  our  hearts.      For  neither  at  any  time  used  we  flat- 
tering words,    as   ye  know,   nor  a  cloak  of  covetousness :    God 

6  is  witness  :   Nor  sought  we  glory  of  men.  neither   from  you,  nor 
from  others,  when  we  might  have  been  burdensome,  as  the   apos- 

7  ties  of  Christ.     But  we  were  gentle  in  the  midst  of  you,  even  as 

8  a   nurse  cherisheth  her  own   children.     So  loving  you   tenderly, 
we  were  ready  to  impart  to  j'ou  not  only  the  Gospel  of  God,  but 

?  oi  r  own  souls  also,  because  ye  were  dear  to  us.     For  ye  remem- 

ler,  br.rthren,  our  labour  and  toil :   working  night  and  day,  that 

we  might  not  burden  any  of  you,  we  preached  to  you  the  Gospel 

10  of  God.     Ye  are  witnesses,  and  God,  how  holily,  and  justly,  and 

»I   unblamably   we  behaved   among   you    that  believe;    As  ye  know 

how  we  exhorted  and  comforted   every  one  of  you,  as  a  father  his 

12  own  children,  And  charged  you  to  walk  worthy  of  God,  who  hath 

13  called  you  to  his  kingdom  and  glory.  For  this  cause  also  thank 
we  God  without  ceasing,  even  because  when  ye  received  the  word 
of  God  which  ye  heard  from  us,  ye  received  it  not  as  the  word  of 
men,  but  (as  it  is  in  truth)  the  word  of  God,  who  likewise  effectually 

14  worketh  in  you  that  believe.  For  ye,  brethren,  became  followers 
of  the  Churches  of  God  in  Christ  Jesus,  which  are  in  Judea ;  for 
ye  also  suffered  the   same  things   from  your  own   countrymen,  as 

5  they  likewise   from  the   Jews  :   Who  both  killed  the   Lord  Jesus 

and  their  own  prophets,  and  have   persecuted  us ;  and  they  please 

.6  not  God,  and  are  contrary  to   all  men ;   Forbidding  us  to  spe.ik  to 

the  Gentiles,  that  they  may  be  saved  ;  to  fill  up  their  sins  always : 

but  wrath  is  come  upon  them  to  the  uttermost. 

propriated  to  lust,  although  it  is  sometimes  emphatically  applied  thereto ;  nor  in 
crude — But  with  great  plainness  of  speech. 

5.  Flattering  loords — This  ye  know;  nor  a  cloak  of  covetousness — Of  this 
God  is  witness.  He  calls  men  to  witness  an  open  fact :  God  the  secret  inten. 
tions  of  the  heart.  In  a  point  of  a  mixed  nature,  ver.  10,  he  appeals  both  to 
God  and  man. 

fi.  Nor  from  others — Who  would  have  honoured  us  more  if  we  had  been  burden- 
some— That  is,  taken  state  upon  ourselves. 

7.  But  we  were  gentle — Mild,  tender,  in  the  midst  of  you — Like  a  hen  sur- 
rounded with  her  young ;  even  as  a  nurse  cherisheth  her  own  children — ^The 
offspring  of  her  own  womb. 

8.  To  impart  our  own  souls — To  lay  down  our  lives  for  your  sake. 

10.  Holily — In  the  things  of  God  ;  justly — With  regard  to  men  ;  unblamably — 
In  respect  of  ourselves,  among  you  that  believe — Who  were  the  constant  observers 
of  our  behaviour. 

11.  By  exhorting,  we  are  moved  to  do  a  thing  willingly;  by  comforting,  to  do  it 
joyfully;  by  charging,  to  do  it  carefully. 

12.  To  his  kingdom  here,  and  glory  hereafter 

14.  Ye  suffered  the  same  things — The  same  fruit,  the  same  afflictions,  and  the 

15  mo  3xpericnce,  at  all  times,  and  in  all  places,  are  an  excellent  criterion  of 
9Tiagelical  truth  ;  as  they  from  the  Jews — Their  countrymen. 

15.  Us — Apostles  and  preachers  of  the  Gospel.  They  please  not  God — Nor 
are  they  even  careful  to  please  him,  notwithstanding  their  fiir  professions:  and 
are  contrary  to  all  men — Are  common  enemies  of  all  mankind;  not  only  by  their 
continual  seditions  and  insurrections,  and  by  their  utter  contempt  of  all  othei 
nations  ;  but  in  particular  by  their  endeavouring  to  hinder  their  hearing  oi 
receiving  the  Gospel. 

16.  To  fill  up — The  measure  of,  their  sins  nbcays — As  they  have  ever  done: 
but — The  vengeance  of  God,  is  come  upon  them — Hath  overtaken  them  unawares. 


528  I.  THESSALONIANS. 

17  Bui  we,  brethren,  being  taken  from  you  for  a  short  time  in  pre- 
sence, not  in  heart,  laboured  with  great  desire  the  more  abundantly 

18  to  see  your  face.     Wherefore  we  would  have  come  to  you  (even  ] 

19  Paul)  once  and  again,  but  Satan  hindered   us.     For  what  is  our 

20  hope,  or  joy,  or  crown  of  rejoicing  ?     Are  not  ye  also  before  our 
Lord  Jesus  at  his  appearing  ?     For  ye  are  our  glory  and  joy. 

III.       Therefore,  when  we  could  bear  no  longer,  we  thought  goo^  !  j 

2  be  left  at  Athens  alone,  And  sent  Timotheus  our  brother  and  a 
minister  of  God,  and  our  fellow  worker  in  the  Gospel  of  Christ,  to 

3  establish  you  and  to  comfort  you  concerning  your  faith,  Tl  ,it  no 
one  might  be  moved  by  these  afflictions ;  for  ye  yourselves  Know 

4  that  we  are  appointed  hereto  :  For  when  we  were  with  you  we  told 
you  before  we  should  be  afflicted ;  as  it  came  to  pass,   and  ye 

5  know.  Therefore  when  I  could  bear  no  longer,  I  sent  to  know 
your  faith,  lest  by  any  means  the  tempter  should  have  tempted 

6  you,  and  our  labour  be  in  vain.  But  now  when  Timotheus  was 
come  to  us  from  you,  and  had  brought  us  the  good  tidings  of  your 
faith  and  love,  and  that  ye  have  a  good  remembrance  of  us  always, 

7  longing  to  see  us,  as  we  also  to  see  you  :  Therefore,  bretiiren,  we 
were  comforted  over  you  m  all  our  affliction  and  distress  by  your 

8  faith.     For  now  we  live,  if  ye  stand  fast  in  the  I^ord.     For  what 

9  thanks  can  we  render  to  God  for  you,  for  all  the  joy  wherewith  we 

10  rejoice  for  your  sake  before  our  God  ?     Night  and  day  praying 
exceedingly,  that  we  may  see  your  face,  and  perfect  that  which  is 

11  wanting  in  your  faith.     Now  our  God  and  Father  himself,  and  our 

12  Lord  Jesus,  direct  our  way  unto  you.     And  the  Lord  make  you  to 
increase  and  abound  m  love  toward  one  another,  and  toward  all 

13  men,  as  we  also  do  toward   you.      That   he  may  establish   your 

while  they  were  seeking  to  destroy  others,   and   will   speedily  complete  their 
destruction. 

17.  In  this  verse  we  have  a  remarkable  instance,  not  so  much  of  the  transient 
affections  of  holy  grief,  desire,  or  joy,  as  of  that  abiding  tenderness,  that  loving 
temper,  which  is  so  apparent  in  all  St.  Paul's  writings  toward  those  he  styles  his 
children  in  the  faith.  This  is  the  more  carefully  to  be  observed,  boor  --"  *he  pas- 
sions occasionally  exercising  themselves,  and  flowing  like  a  torrent,  in  the  _  postle, 
are  observable  to  every  reader;  whereas  it  requires  a  nicer  attention  to  discern 
those  calm  standing  tempers,  that  fixed  posture  of  his  soul,  from  whence  the  otiiers 
only  flow  out,  and  which  more  peculiarly  distinguish  his  character. 

18.  Satan — By  those  persecuting  Jews,  Acts  xvii,  13. 

19.  Ye  also — As  well  as  our  other  children. 

III.  1.  We — Paul  and  Sylvanus,  could  bear  no  longer — Our  desire  and  fear 
for  you. 

3.  We  are  appointed  hereto — Are,  in  every  respect,  laid  in  a  fit  posture  for  it, 
by  the  very  design  and  contrivance  of  God  himself,  for  the  trial  and  increase  of 
our  faith,  and  all  other  graces.  He  gives  riches  to  the  world  ;  but  stores  up  hii 
tieasure  of  wholesome  afilictions  for  his  children 

6.  But  now  when  Timotheus  was  come  to  us  from  you — Immediately  after 
his  return  St.  Paul  wrote ;  while  his  joy  was  fresh,  and  his  tenderness  at 
the  height. 

8.  Now  we  lice — Indeed.     We  enjny  life;  so  great  is  our  affection  for  you. 

10.  And  perfect  that  which  is  rcanting  in  your  faith — So  St.  Paul  did  not  know 
that  they  who  are  once  upon  the  Rock  no  longer  need  to  be  taught  by  niau ! 

11.  Direct  our  way — This  prayer  is  addressed  to  Christ  as  well  as  to  the 
Father. 

13.   With  all  his — Christ's,  saints— Both  angels  and  men. 


CHAPTER  IV.  529 

hearts  unblamable  m  holiness,  (before  our  God  and  Father,  ai  the 
appearing  of  our  Lord  Jesus  Christ,)  with  all  his  saints. 
]y.       It  icmaineth,  then,  brethren,  that  we  beseech  and  exhort  you 
by  the  Lord  Jesus,  as  ye  have  received  of  us  how  ye  ought  to 
walk  and  to  please  God,  that  ye  abound  therein  more  and  more. 

2  For   js   know   what   commandments   we   gave   you   by  the   Lord 

3  Jesus.      For  this  is  the  will  of  God,  even  your  sanctification,  that 
i  ye  abstain  from  fornication  ;   That  every  one  of  you  know   how 

5  to  possess  his  vessel  in  sanctification  and  honour ;  Not  in  passion- 

6  ate  desire,  as  the  Gentiles  who  know  not  God.  That  none  circum- 
vent or  defraud  his  brother  in  this  matter,  because  the  Lord  is  an 
avenger  of  all  these  things,  as  we  have  also  told  you  before  and 

7  testified.     For  God  hath  not  called  us  to  uncleanness,  but  to  ho- 

8  liness.  He  therefore  that  despiseth,  despiseth  not  man,  but  God ; 
who  hath  also  given  you  his  Holy  Spirit. 

9  Touching  brotherly  love,   we   need   not  write  to  you :    for  y* 

I  9  yourselves  are  taught  of  God  to  love  one  another.     And  indeed  ye 

do  it  toward  all  the  brethren  that  are  in  all  Macedonia;  but  we 

II  exhort  you,  brethren,  that  ye  increase  more  and  more.  And  that  ye 
study  to  be  quiet  and  do  your  own  business,  and  to  work  with  your 

12  hands,  as  we  commanded  you  ;    That  ye  may  walk  decently  to- 
ward them  that  are  without,  and  may  want  nothing. 

13  Now  we  would  not  have  you  ignorant,  brethren,  concernmg  them 
that  are  asleep,  that  ye  sorrow  not  even  as  others  who  have  no  hope. 

IV.  L  More  and  more — It  is  not  enough  to  have  faith,  even  so  as  to  please 
God,  unless  we  abound  more  and  more  therein. 

3.  Sanctification — Entire  holiness  of  heart  and  life :  particular  branches  of 
it  are  subjoined ;  that  ye  abstain  from  fornication — A  beautiful  transition  from 
sanctification  to  a  single  branch  of  the  contrary.  And  this  shows  that  nothing 
is  so  seemingly  distant,  or  below  our  thoughts,  but  we  have  need  to  guard 
against  it. 

4.  That  every  one  know — For  this  requires  knowledge  as  well  as  chastity,  to 
possess  his  vessel — His  wife,  in  sanctification  and  honour — So  as  neither  to  disho- 
nour God  or  himself,  nor  to  obstruct,  but  farther  holiness ;  remembering  marriage 
is  not  designed  to  inflame,  but  to  conquer  natural  desires. 

5.  Not  in  passionate  desire — Which  had  no  place  in  man  when  in  a  state  of 
innocence.  Who  knoic  not  God — And  so  may  naturally  seek  happiness  in  a  crea. 
ture.  What  seemingly  accidental  words  slide  in  ;  and  yet  how  fine,  and  how  vastly 
.mportant ! 

6.  In  this  matter — By  violating  his  bed.  The  things  forbidden  here  are  three : 
fornication,  ver.  3  ;  the  passion  of  desire,  or  inordinate  affection  in  the  married 
state,  ver.  5  ;  and  the  breach  of  the  marriage  contract. 

8.  He  that  despiseth — The  commandments  we  gave,  despiseth  God — Himself, 
who  hath  also  given  you  his  Holy  Spirit — To  convince  you  of  the  truth,  and 
2nable  you  to  be  holy.  What  naked  majesty  of  words  !  how  oratorical,  and  yet 
ly'.ch  what  great  simplicity!  a  simplicity  that  does  not  impair,  but  improve  the 
understanding  to  the  utmost :  that,  like  the  rays  of  heat  through  a  glass,  collects 
ill  the  powers  of  reason  into  one  orderly  point,  from  being  scattered  abroad  in 
itter  confusion. 

9.  We  need  not  write — Largely;  for  ye  are  taught  of  God — By  his  Spirit. 

11.  That  ye  study — Literally,  that  ye  be  ambitious;  an  ambition  worthy  a 
Christian  ;  to  work  with  your  hands — Not  a  needless  caution ;  for  temporal  con- 
cerns  are  a  cross  to  them  who  are  newly  filled  with  the  love  of  God. 

12.  Decently — That  they  may  have  no  pretence  to  say,  (but  they  will  say  it 
still,)  "This  religion  makes  men  idle,  and  brings  them  to  beggary;"  and  many 
want  nothing — Needful  for  life  and  godliness.     What  Christian  desires  more  7 

^.  Now — Herein  the  efficacy  of  Christianity  greatly  appears,  that  it  neither 


530  I.  THESSALONIANS. 

14  For  if  we  believe  that  Jesus  died  and  rose  a^am,  so  will  God  bring 

15  with  him  those  also  that  sleep  in  Jesus.  For  this  we  say  unto 
you  by  the  word  of  the  Lord,  that  we  who  are  alive,  who  are  left 
to  the  appearing  of  the  Lord,  shall  not  prevent  them  that  are  asleep 

16  For  the  Lord  himself  shall  descend  from  heaven,  with  a  shrtut,  wid 
the  voice  of  an  archangel,  and  with  the  trumpet  of  God  ;  and  the 

17  dead  in  Christ  shall  rise  first.  Then  we  who  are  alivf  yho  an 
left,  shall  be  caught  up  together  with  them  in  clouds  to  meet  tbs 
Lord  in  the  air;  so  shall  we  be  ever  with  the  Lord.  Wherelbu 
comfort  one  another  with  these  words. 

V.       But  of  the  times  and  seasons,  brethren,  ye  have  no  need  that  I 

2  write  to  you.     For  ye  yourselves  know  perfectly,  that  the  day  of 

3  the  Lord  so  cometh  as  a  thief  in  the  night.   When  they  say.  Peace 
and  safety,  then  sudden  destruction  cometh  upon  them,  as  travail 

4  upon  a  woman  with  child,  and  they  shall  not  escape.     But  ye,  bre- 
thren, are  not  in  darkness,  that  that  day  should  overtake  jou  as  a 

5  thief.    Ye  are  all  children  of  the  light,  and  children  of  the  day  :  we 

6  are  not  children  of  the  night  nor  of  darkness.     Therefore  let  us 

7  not  sleep  as  the  others,  but  let  us  awake  and  keep  awake.  For  they 
that  sleep  sleep  in  the  night,  and  they  that  are  drunken  are  drunken 

8  in  the  night.     But  let  us  who  are  of  the  day  keep  awake,  having 
put  on  the  breastplate  of  faith  and   love,   and    for  a  helmet  the 

9  hope  of  salvation.     For  God  hath  not  appointed  us  to  wrath,  but 

10  to  obtain  salvation  by  our  Lord  Jesus  Christ,  Who  died  for  us, 
that  whether  we  wake  or  sleep,  we  may  live  together  with  him. 

11  Wherefore  comfort  one  another  and  edify  one  another,  as  also 
ye  do. 

12  Now  we  beseech  you,  brethren,  to  know  them  that  labour  among 

takes  away,  nor  embitters,  but  sweetly  tempers  that  most  refined  of  all  affections, 
our  desire  of,  or  love  to,  the  dead. 

14.  So — As  God  raised  him  ;  with  kirn — With  their  living  head. 

15.  By  the  word  of  the  Lord — By  a  particular  revelation  ;  we  who  are  left — 
This  intimates  the  fewness  of  those  who  will  be  then  alive,  compared  to  tiie  mul. 
titude  of  the  dead.  Believers  of  all  ages  and  nations  make  up  as  it  were  one 
body :  in  consideration  of  which,  the  believers  of  that  age  might  put  themselves 
in  the  place,  and  speak  in  the  person  of  tiiem,  who  were  to  live  till  the  coming 
of  the  Lord.  Not  that  St.  Paul  hereby  asserted  (though  some  seem  to  have 
imagined  so)  that  the  day  of  the  Lord  was  at  hand. 

16.  With  a  shout — Properly  a  proclamation  made  to  a  great  multitude:  above 
this  is  the  voice  of  an  archangel ;  above  both,  the  trumpet  of  God  !  The  voice 
of  God,  somewhat  analogous  to  the  sound  of  a  trumpet. 

17.  Together — In  the  same  moment ;  in  the  air — The  wicked  will  remair 
beneath,  while  the  righteous,  being  absolved,  shall  be  assessors  with  their  Lon 
in  the  judgment ;  with  the  Lord — In  heaven. 

V.   1.  But  of  the  precise  times,  when  this  shall  be. 

2.  For  this  in  general  ye  do  know  :  that  ye  can  and  need  know  no  more. 

3.  When  they — The  men  of  the  world,  say. 

4.  Ye  are  not  in  darkness — Sleeping  secure  in  sin. 

6.  Awake,  and  keep  awake — Being  awakened,  let  us  have  all  our  spiiitua 
»3nses  about  us. 

7.  They  usually  sleep  and  are  drunken  in  the  night-  -The&e  things  do  not  lov. 
the  light. 

9.  God  hath  not  appointed  us  to  wrath — As  he  hath  the  obstinately  impeniten* 

10.  Whether  we  wake  or  sleep — Be  alive  or  dead,  at  his  coming 

12.  Know  them  that,  1.  lahovr  among  you;  2.  are  over  you  in  the  Lord;  3 
kdmonish  you.     Know — Sec  ;  mark  ;  take   knowledge  of  them  and   their  work 


CHAPTER  V.  531 

13  you,  and  are  over  you  in  the  Lord,  and  admonish  you.     And   to 
esteem  them  very  highly  in  love  lor  their  works'  sake,  und  be  at 

14  peace  among  yourselves.     And  we  exhort  you,  brethren,  warn  the 
disorderly,  comfort  the  feeble  minded,  support  the  weak,  be  long 

5  suffering  toward  all  men.  See  that  none  render  to  any  man  evil 
for  evil,  but  ever  follow  that  which  is  good,  both  to  one  another 
'.?  17  and  to  all  men.  Rejoice  evermore:  Pray  without  ceasing: 
ii'  In  every  thing  give  thanks  ;  for  this  is  the  will  of  God  in  Christ 
11  20  Jesu'^  concerning  you.  Quench  not  the  Spirit.  Dospise  not 
i'  prophesy ings.  Prove  all  things ;  hold  fast  that  which  is  good. 
il,  23  Abstain  from  all  appearance  of  evil.     And  the  God  of  peace 

Sometimes  the  same  person  may  both  labour,  that  is,  preach,  be  over,  or  govern, 
and  admunish  tlie  Sock  by  particular  application  to  each :  sometimes  two  or 
more  difleient  persons,  according  as  God  variously  dispenses  liis  gifts.  But  Ol 
what  a  misery  is  it,  when  a  man  undertakes  tliis  wliole  work,  witliout  either 
gifts  or  grace  for  any  part  of  it !  Why  then  will  he  undertake  it  7  For  pay  7 
What !  will  he  sell  both  his  own  soul,  and  all  the  souls  of  the  flock  ?  What 
words  can  describe  such  a  wretch  as  this !  And  yet  even  this  may  be  an  honour- 
able man. 

13.  Esteem  them  very  highly — Literally,  more  than  abundantly,  in  love — The 
inexpressible  sympathy  there  is  between  true  pastors  and  their  flock,  is  intimated 
not  only  here,  but  also  in  divers  other  places  of  this  epistle,  see  chap,  ii,  7,  8 ; 
for  their  works'  sake — The  principal  ground  of  their  vast  regard  for  them.  But 
how  are  we  to  esteem  them  who  do  not  work  at  all  ? 

14.  Warn  the  disorderly — Them  that  stand,  as  it  were,  out  of  their  rank,  in 
the  spiritual  warfare  :  some  such  were  even  in  that  Church;  the  feeble  minded- 
Literally,  them  of  little  soul,  such  as  have  no  spiritual  courage. 

15.  See  that  none — Watch  over  both  yourselves  and  each  other;  follow  that 
which  is  good — Do  it  resolutely  and  perseveringly. 

16.  Rejoice  evertnore — In  uninterrupted  happiness  in  God;  pray  without  ceas- 
ing— Which  is  the  fruit  of  always  rejoicing  in  the  Lord  ;  in  every  thing  give 
thanks — Which  is  the  fruit  of  both  the  former.  This  is  Christian  perfection. 
Farther  than  this  we  cannot  go ;  and  we  need  not  stop  short  of  it.  Our  Lord 
has  purchased  joy  as  well  as  righteousness  for  us.  It  is  the  very  design  of  the 
Gospel,  that,  being  saved  from  guilt,  we  should  be  happy  in  the  love  of  Christ. 
Prayer  may  be  said  to  be  the  breath  of  our  spiritual  life.  He  that  lives  cannot 
possibly  cease  breathing.  So  much  as  we  really  enjoy  of  the  presence  of  God, 
so  much  prayer  and  praise  do  we  offer  up  without  ceasing ;  else  our  rejoicing  is 
but  delusion.  Thanksgiving  is  inseparable  from  true  prayer.  It  is  almost  essen- 
tially connected  witli  it.  He  that  always  prays,  is  ever  giving  praise,  whether  in 
ease  or  pain ;  both  for  prosperity  and  for  the  greatest  adversity.  He  blesses  God 
for  all  things,  looks  on  them  as  coming  from  liini,  and  receives  them  only  for  his 
sake  :  not  choosing  nor  refusing,  liking  nor  disliking  any  thing,  but  only  as  it  is 
agreeable  or  disagreeable  to  his  perfect  will. 

18.  For  this — That  you  should  thus  rejoice,  pray,  give  thanks  ;  is  the  will  of 
God — Always  good,  always  pointing  at  our  salvation. 

19.  Quench  not  the  Spirit — Wherever  it  is,  it  burns,  it  flames  in  holy  love,  in 
joy,  prayer,  thanksgiving.  O  quench  it  not,  damp  it  not,  in  yourself  or  others, 
either  by  neglecting  to  do  good,  or  by  doing  evil. 

20.  Despise  not  prophesyings — That  is,  preaching  ;  for  the  apostle  is  not  here 
i[  oaking  of  extraordinary  gifts.  It  seems,  one  means  of  grace  is  put  for  all. 
M  ad  whoever  despises  any  of  these,  under  whatever  pretence,  will  surely  (though 
p?rhaps  gradually  and  insensibly)  quench  the  Spirit. 

21.  Meantime,  prove  all  things — Which  any  preacher  recommends.  (He  speaks 
jf  practice,  not  of  doctrines.)  Try  every  advice  by  the  touchstone  of  Scripture, 
and  hold  fast  that  which  is  good — Zealously,  resolutely,  diligently,  practise  it,  in 
ppite  of  all  opposition.  Observe,  those  who  heap  to  themselves  teachers  hiving 
itching  ears,  under  pretence  of  proving  all  things,  have  no  countenance  or  excuse 
•"rem  this  scripture. 

22.  And  be  equally  zealous  and  careful  to  abstain  from  all  appearance  of  evil 


532  1.  THESSALONIANS. 

himself  sanctify  you  wholly  :  and  may  the  whole  of  you,  the  spirit, 

and  the  soul,  and  the  body,  be  preserved  blameless  unto  the  appear- 

24  ing  of  our  Lord  Jesus  Christ.     Fa.tliful  is  he  that  calleth  you,  who 

25,  26  also  will  do  it      Brethren,  pray  for  us.    Salute  all  the  brethren 

27  with  a  holy  kiss.     I  adjure  you  by  the  Lord,  that  this  epistle  be 

28  read  to  all  the  holy  brethren.    The  grace  of  our  Lord  Jesus  Chr'il 
be  with  you.     Amen. 

23-  And  may  the  God  of  peace  sanctify  you — By  the  peace  he  works  in  you, 
whicli  is  a  great  means  of  sanctification  ;  wholly — The  word  signifies  wholly  and 
perfectly;  every  part,  and  all  that  concerns  you;  all  that  is  of,  or  about  you; 
and  may  the  whole  of  you,  the  spirit,  and  the  soul,  and  the  body — Just  before  be 
said  you,  now  he  denominates  them  from  their  spiritual  state,  the  spirit,  Gal.  vi, 
8  ;  wishing  that  it  may  be  preserved  whole  and  entire  ;  then  from  their  natural 
state,  the  soul  and  the  body,  (for  these  two  make  up  the  whole  nature  of  man, 
Matt.  X,  28,)  wishing  it  may  be  preserved  blameless  till  the  coming  of  Christ. 
To  explain  this  a  little  farther ;  of  the  three  here  mentioned,  only  the  two  last 
are  the  natural,  constituent  parts  of  man.  The  first  is  adventitious,  and  the 
supernatural  gift  of  God,  to  be  found  in  Christians  only.  That  man  cannot  pos. 
sibly  consist  of  three  parts  appears  hence.  The  soul  is  either  matter  or  not 
matter  ;  there  is  no  medium.  But  if  it  is  matter,  it  is  part  of  the  body ;  if  not 
matter,  it  coincides  with  the  spirit. 

24.   Who  also  will  do  it — Unless  you  quench  the  Spirit. 

27.  /  charge  you  by  the  Lord — Christ,  to  whom  proper  Divine  worship  is  here 
paid  ;  that  this  epistle — The  first  he  wrote  ;  be  read  to  all  the  brethren — That  ic, 
in  all  the  Churches.  They  might  have  concealed  it  out  of  modesty,  had  not  tliif 
been  so  solemnly  enjoined.  But  what  Paul  commands  under  so  strong  an  adju 
ration.  Rome  forbids  under  pain  of  excommunication. 


NOTES 


ON 

ST   PAUL'S  SECOND  EPISTLE  TO  THE  THESSALONIAWS. 


Tms  epistle  seems  to  have  been  written  soon  after  the  formei  chiefly  on 
occasion  of  some  things  therein  which  had  been  miisunderstood.  Herein  he,  1. 
Congratulates  their  constancy  in  the  faith,  and  exhorts  them  to  advance  daily  in 
grace  and  wisdom.  2.  Reforms  their  mistake  concerning  the  coming  of  owr 
Lord.     And,  3.  Recommends  several  Christian  duties. 


THE  PARTS  OF  IT  ARE  FIVE  : 


I.  The  inscription  

II.  Thanksgiving  and  prayer  for  them 

III.  The  doctrine  concerning  the  man  of  sin  . 
Whence  he  comforts  them  against  this  trial 
Adding  exhortation  and  prayer 

IV.  An  exhortation  to  prayer,  (with  a  prayer  for  them) 
To  correct  the  disorderly 


Chap,  i,  1,  2 
3-12 
U,  1-12 
13,  14 
15-17 
iii,  1-5 
6-16 


V    The  conclusion     .        .  .  17,  18 


II.  THESSALONIANS. 


1  Paul,  and  Sylvanus,  and  Timotheus,  to  the  Church  of  the  Theh 

2  salonians  in  God  our  Father,  and  the  Lord  Jesus  Christ ;  Grace 
be  unto  you  and  peace  from  God  our  Father,  and  from  our  Lord 
Jesus  Christ. 

3  We  are  bound  to  thank  God  always  for  you,  brethren,  as  it  is 
meet,  because  your  faith  growelh  exceedingly,  and  the  love  of 

4  every  one  of  you  toward  each  other  aboundeth.  So  that  we  our- 
selves glory  of  you  in  the  Churches  of  God,  for  your  patience  and 
faith  in  all   your  persecutions  and   sufferings  which  ye  endure : 

5  A  manfest  token  of  the  righteous  judgment  of  God,  that  ye  may 
be  accounted  worthy  of  the  kingdom  of  God  ;  for  which  ye  also 

6  suffer.     Seeing  it  is  a  righteous  thing  with  God  to  recompense 

7  affliction  to  them  that  afflict  you:   And  to  you  tliat  are  afflicted  resf 

Verse  3.  It  is  highly  observable  that  the  apostle  wraps  up  his  praise  of  men  in 
p.aise  to  God ;  giving  him  the  glory.  Your  faith  groweth — Probably  he  had 
heard  from  them  since  his  sending  the  former  letter.  Aboundeth — Like  water 
that  overflows  its  banks,  and  yet  increaseth  still. 

4.  Which  ye  endure — That  ye  may  be  accounted  worthy  of  the  kingdom. 

5    4.  manifest  token — This  is  treated  of  in  tlie  sixth  and  following  verses. 

6.  It  is  a  righteous  thing  with  God — (However  men  may  judge)  to  transfer 
Iho  pressure  from  you  to  them.  And  it  is  remarkable  that  about  this  time,  at 
the  passover,  the  Jews  raising  a  tumult,  a  great  number,  some  say  thirty  thousand 
of  them,  were  slain.  St.  Paul  seems  to  allude  to  this  beginning  of  sorrows^ 
'  Thess.  ii,  6,  which  did  not  end  but  with  their  destruction. 


534  11.  THESSALONIANS 

with  us,  at  the  revelation  of  the  Lord  Jesus  from  heaven  w^ith  h'l 

8  mighty  angels,  In  flaming  fire,  taking  vengeance  on  them  thai 
know  not  God,  and  who  obey  not  the  Gospel  of  our  Lord  Jesus 

9  Who  shall  be  punished  with  everlasting  destruction  from  the  pre- 

10  sence  of  the  Lord,  and  from  the  glory  of  his  power.  When  he 
shall  come  to  be  glorified  in  his  saints,  and  to  be  admired  in  all 
that  believe  (for  our  testimony  was  believed  among  you)  in  thai 

il  day.  To  this  end  we  pray  always  for  you,  that  our  Gud  \\ouId 
make  you  worthy  of  this  calling,  and  fulfil  in  you  all  the  good  plea 

12  sure  of  his  goodness,  and  the  work  of  faith  with  power ;  That  the 
name  of  our  Lord  Jesus  may  be  glorified  in  you,  and  ye  in  him, 
according  to  the  grace  of  our  God  and  the  Lord  Jesus  Christ. 

11  Now  I  beseech  you,  brethren,  concerning  the  appearing  of  our 

2  Lord  Jesus  Christ,  and  our  gathering  together  unto  him,  That  ye 
be  not  soon  shaken  in  mind  or  terrified,  neither  by  spirit,  nor  by 
word,  nor  by  letter,  as  from  us,  as  if  the  day  of  the  Lord  were  at 

3  hand.  Let  no  man  deceive  you  by  any  means,  for  that  day  shall 
not  come,  unless  the  falling  away  come  first,  and  the  man  of  sin  be 

4  revealed,  the  son  of  perdition.  Who  opposeth  and  exalteth  himself 
above  all  that  is  called  God,  dr  that  is  worshipped,  so  that  he  sit 
teth  in  the  temple  of  God  as  God,  declaring  himself  that   he  is 

8.  Taking  vengeance — Does  God  barely  permit  this  ?  Or,  as  the  Lord  onct 
rained  brimstone  and  fire  from  the  Lord,  out  of  heaven,  Gen.  xix,  24,  does  a 
fiery  stream  go  forth  from  him  for  ever  ?  Who  know  not  God — (The  root  of  all 
wickedness  and  misery)  who  remain  in  heathen  ignorance  ;  and  who  obey  not — 
Tliis  refers  chiefly  to  the  Jews,  who  had  heard  the  Gospel. 

9.  From  the  glory  of  his  power — Tremble,  ye  stout  hearted  !  Everlasting  de. 
struction — As  there  can  be  no  end  of  their  sins,  (the  same  enmity  against  God 
continuing,)  so  neither  of  their  punishment :  sin  and  its  punishment  running 
parallel  throughout  eternity  itself.  They  must  of  necessity  therefore  be  cut  off 
from  .all  good  and  all  possibility  of  it;  from  the  presence  of  the  Lord — Wherein 
cliiefly  consists  the  salvation  of  the  righteous.  What  unspeakable  punishment  is 
implied  even  in  falling  short  of  this,  supposing  that  nothing  more  were  implied 
in  his  taking  vengeance  ! 

10.  To  be  gloried  in  his  saints — For  the  wonderful  glory  of  Christ  shall  shine 
in  them. 

11.  All  the  good  pleasure  of  his  goodness — Which  is  no  less  than  perfect  holi- 
ness. 

12.  That  the  name — The  love  and  power,  of  our  Lord  may  be  glorified — GIo 
riously  displayed  in  you. 

II.  1.  Our  gathering  together  to  him — In  the  clouds. 

2.  Be  not  shaken  in  mind — In  judgment,  or  terrified — As  those  easily  are  who 
are  immoderately  fond  of  knowing  future  things  ;  neither  by  any  pretended  reve- 
iation  from  the  Spirit,  nor  by  pretence  of  any  word  spoken  by  me. 

3,  Unless  the  falling  away — From  the  pure  faith  of  the  Gospel,  come  first— 
This  began  even  in  the  apostolic  age.  But  the  man  of  sin,  the  son  of  perdition-' 
Eminently  so  called,  is  not  yet  come.  However,  in  many  respects,  the  pope  baa 
an  indisputable  claim  to  those  titles.  He  is,  in  an  emphatical  sense,  the  man  cf 
Bin,  as  he  increases  all  manner  of  sin  above  measure.  And  he  is  too  properly 
stjiled,  The  son  of  perdition,  as  he  has  caused  the  death  of  numberless  multitudesj 
both  of  his  opposers  and  followers,  destroyed  innumerable  souls,  and  will  him. 
self  perish  everlastingly.  He  it  is  that  opposeth  himself  to  the  emperor,  once  his 
rightful  sovereign ;  and  that  exalteth  himself  above  all  that  is  called  God,  o>  that 
is  worshipped — Commanding  angels,  and  putting  kings  under  his  feet,  both  of 
whom  are  called  gods  in  Scripture  :  claiming  the  highest  power,  the  highe<;t 
honour;  suffering  himself  not  once  only  to  be  styled  God  or  vicegod.  Ind«>jd 
no  less  is  implied  in  his  ordinary  title,  Most  holy  lord    or  TVIo.s»  holy  father.     So 


CHAPTER   11  533 

3  God.    Remember  ye  not,  that  I  told  you  these  things,  when  I  was 
t)  yet  with  you  ?     And  now  ye  know  that  which  restraineth,  that  he 

7  may  be  revealed  in  his  time.  For  the  mystery  of  iniquity  alread} 
worketh ;  only  he  that  restraineth  will  restrain,  till  he  be  taken  out 

8  of  the  way.  And  then  will  that  wicked  one  be  revealed,  whom  tlie 
Lord  will  consume  with  the  Spirit  of  his  mouth,  and  destroy  with 

£  the  brightness  of  his  appearing ;  Whose  appearing  is  after  the 
mighly  working  of  Satan,  with  all  power  and  signs,  and  lying  won- 

1  ders.  And  with  all  deceivableness  of  unrighteousness  in  them  tha» 
perish,  because  they  received  not  the  love  of  the  truth,  that  they 

1 1  might  be  saved.     And  therefore  God  shall  send  them  strong  delu- 

12  sion,  so  that  they  shall  believe  the  lie,  That  they  all  may  be  con- 
demned, who  believed  not  the  truth,  but  had  pleasure  in  unright- 

13  eousness.  But  we  ought  to  give  thanks  to  God  always  for  you, 
brethren,  beloved  of  'lie  Lord,  because  God  hath  from  the  begin- 
ning chosen  you  to  salvation,  through  sanctification  of  the  Spirit 

14  and  belief  of  the  truth:  To  which  he  hath  called  you  by  our  Gos- 

15  pel,  to  the  obtaining  of  the  glory  of  our  Lord  Jesus  Christ.  There- 
fore, brethren,  stand  fast,  and  hold  the  traditions  which  ye  have 

16  been  taught,  whether  by  word,  or  by  our  epistle.  Now  our  Lord 
Jesus  Christ  himself,  and  God,  even  our  Father,  who  hath  loved 

that  he  sitteth — Enthroned,  in  the  tem/ile  of  God — Mentioned  Rev.  xi,  1,  declaring 
himself  that  he  is  God — Claiming  the  prerogatives  which  belong  to  God  alone. 

6.  And  now  ye  know — By  what  I  told  you  when  I  was  with  you ;  that  which 
restraineth — The  power  of  the  Roman  emperors,  when  this  is  taken  away,  the 
wicked  one  will  be  revealed.    In  his  time — His  appointed  season,  and  not  before. 

7.  He  will  surely  be  revealed ;  for  the  mystery — The  deep  secret  power  of  ini- 
quity— Just  opposite  to  the  power  of  godliness,  already  worketh.  It  began  with 
the  love  of  honour,  and  the  desire  of  power ;  and  it  is  completed  in  the  entire 
«ubversion  of  the  Gospel  of  Christ.  This  mystery  of  iniquity  is  not  wholly  con- 
lined  to  the  Romish  Church,  but  extends  itself  to  otliers  also.  It  seems  to  consist 
of,  1.  Human  inventions  added  to  the  written  word.  2.  Mere  outside  perform, 
ances  put  in  the  room  of  faith  and  love.  3.  Other  mediators  beside  the  man  Christ 
Jesus.  The  two  last  branches,  together  with  idolatry  and  bloodshed,  are  the  di. 
rect  consequence  of  the  former ;  namely,  the  adding  to  the  word  of  God.  Al. 
ready  worketh — In  the  Church.  Only  he  that  restraineth — That  is,  the  potentate 
ipho  successively  has  Rome  in  his  power.  The  emperors,  heathen  or  Christian  . 
the  kings,  Goths  or  Lombards ;  the  Carolingian  or  German  emperors. 

8.  And  then — When  every  prince  and  power  that  restrains  is  taken  away,  will 
that  wicked  one — Emphatically  so  called,  be  revealed:  whom  the  Lord  will  scon 
consume  with  the  Spirit  of  his  mouth — His  immediate  power,  and  destroy — With 
the  very  first  appearance  of  his  glory. 

10.  Because  they  received  not  the  love  of  the  t^uth — Therefore  God  enffered 
them  to  fall  into  that  strong  delusion. 

11.  Therefore  God  shall  send  them — That  is,  judicially  permit  to  come  upon 
them,  strong  delusion. 

12.  That  they  all  may  be  condemned — That  is,  the  consequence  of  which  will  be, 
that  they  all  will  be  condemned  who  believed  not  the  truth,  but  had  pleasure  in 
anrighteousness — That  is,  who  believed  not  the  truth,  because  they  loved  sin. 

13.  God  hath  from  the  beginning — Of  your  hearing  the  Gospel,  chosen  you  to 
lalvation — Taken  you  out  of  the  world,  and  placed  you  in  the  way  to  glory. 

i4.  To  which — Faith  and  holiness,  he  hath  called  you  by  our  Gospel — That 
which  we  preaclied,  accompanied  by  the  power  of  his  Spirit. 

15.  Hold — Without  adding  to,  or  dimin'shing  from,  the  traditions  which  ye  have 
been  taught — The  truths  which  I  have  delivered  to  you  :  lohether  by  word  or  6j 
our  epistle — He  preached  before  he  wrote.  And  he  ivul  written  concerning  thi», 
in  his  former  epistle 


536  [1.  THESSALONIANS. 

us  and  given  us  everlasting  consolation  and  good  hope  througr 
17  grace,  Comfort  your  hearts  and  stablisih  you  in  every  good  word 

and  work, 
ill.     t'inally  brethren,  pray  for  us,  that  the  word  of  the  Lord  may  run 

2  and  be  glorified,  even  as  among  you  :  And  that  we  may  be  deliver- 
ed from  unreasonable  and  wicked  men  :  for  all  men  have  not  fa  Jb 

3  But  the  Lord  is  faithful,  who  will  stablish  and  guard  you  from  the 

4  evil  one.     And  we  trust  in  the  Lord  concerning  you,  that  ye  both 

5  do  and  will  do  the  things  which  we  command  you.  And  the  Lord 
direct  your  hearts  into  the  love  of  God  and  into  the  patience  of 
C'lrist. 

6  Now  we  command  you,  brethren,  in  the  name  of  our  Lord  Je 
sus  Christ,  to  withdraw  yourselves  from  every  brother  that  walk- 
eth  disorderly,  and  not  according  to  the  tradition  which  he  received 

7  of  us.     For  yourselves  know  how  ye  ought  to  imitate  us  :  we  be- 

8  haved  not  disorderly  among  you.  Neither  did  we  eat  any  man's 
bread  for  nothing,  but  wrought  wit)i  labour  and  toil,  night  and  day, 

9  that  we  might  not  burden  any  of  you.  Not  because  we  have  not 
authority :  but  that  we   might  make  ourselves  an  example  to  you, 

10  that  ye  might  imitate  us.     For  when  we  were  with  yau,  this  we 

11  commanded  you.  If  any  will  not  work,  neither  let  him  eat.  For 
we  hear  there  are  some  among  you  who  walk  disorderly,  doing 

12  nothing,  but  being  busy  bodies.  Now  such  we  command  and  ex- 
hort by  our  Lord  Jesus  Christ,  to  work  quietly,  and  eat  their  own 

13  bread.     But  ye,  brethren,  be  not  weary  in  well  doing.     And  if  any 

14  man  obey  not  our  word  by  this  epistle,  note  that  man,  and  have  no 

15  company  with  him,  that  he  may  be  ashamed.     Yet  count  him  not 

16  as  an  enemy,  but  admonish  him  as  a  brother.  Now  the  Lord  of 
peace  himself  give  you  peace  always  by  all  means.  The  Lord  be. 
with  you  all. 

17  The  salutation  of  Paul,  with  my  own  hand,  which  is  the  token 

18  in  every  epistle  :  So  I  write.  The  grace  of  our  Lord  Jesus  Christ 
be  with  you  all.     Amen. 

III.  1.  May  run — Go  on  swiftly,  without  any  interruption  ;  and  be  glorified — 
Acknowledged  as  Divine,  and  bring  forth  much  fruit. 

2.  All  men  have  not.  faith — And  all  who  have  not  are  more  or  less  unreason- 
able and  wicked  men. 

3.  Who  will  stablish  you — That  cleave  to  him  by  faith,  and  guird  you  from 
the  evil  one — And  all  liis  instruments. 

4.  We  trust  in  the  Lord  concerning  you — Thus  only  should  we  trust  in  any 
man. 

5  Now  the  Lord— The  Spirit,  whose  proper  work  this  is,  direct — Lead  voa 
straight  forward,  into  the  patience  of  Christ — Of  wliich  he  set  you  a  pattern. 

6.  That  walketh  disorderly — Particularly  by  not  working ;  not  according  to  the 
tradition  he  received  of  us — The  admonition  wo  gave  both  by  word  of  m«  uth,  and 
in  our  former  epistle. 

10.  Neither  let  him  eat — Do  not  maintain  him  in  idleness. 

11.  Doing  nothing,  but  being  busy  bodies — To  which  idleness  naturally  disposea 

12.  Work  quietly — Letting  the  concerns  of  other  people  alone. 

14.  Have  no  company  with  him — No  intimacy,  no  familiarity,  no  needless  cor- 
rospondence. 

15.  Admonish  him  as  a  brother — Tell  him  lovingly  of  the  reason  why  you 
shtin  him. 

16.  The  Lord  oj  peace — Christ.  Give  you  peace  by  all  means — In  every  way 
and  manner. 


NOTES 


THE  FIRST  EPISTLE  OF  ST   PAUL  TO  TIMOTHIT 


Thk  mother  of  Timothy  was  a  Jewess,  but  his  father  was  a  Gentile  He  ww, 
converted  to  Christianity  very  early ;  and  while  he  was  yet  but  a  youth,  wm 
taken  by  St.  Paul  to  assist  him  in  the  work  of  the  Gospel,  chiefly  in  watering 
the  Churches  which  he  had  planted. 

He  was  therefore  properly  (as  was  Titus)  an  itinerant  evangelist,  a  kind  of 
secondary  apostle,  whose  office  was  to  regulate  all  things  in  the  Churches  to 
which  he  was  sent ;  and  to  inspect  and  reform  whatsoever  was  amiss  either  in 
the  bishops,  deacons,  or  people. 

St.  Paul  had  doubtless  largely  instructed  him  in  private  conversation  for  the 
due  execution  of  so  weighty  an  office.  Yet  to  fix  things  more  upon  his  mind, 
and  to  give  him  an  opportunity  of  having  recourse  to  them  afterward,  and  of 
communicating  them  to  others,  as  there  might  be  occasion ;  as  also  to  leave 
Divine  direction  in  writing,  for  the  use  of  the  Church  and  its  ministers,  in  all 
ages ;  he  sent  him  this  excellent  pastoral  letter,  which  contains  a  great  variety 
of  important  sentiments  for  their  regulation. 

Though  St.  Paul  styles  him  his  own  son  in  the  faith,  yet  he  does  not  appear  to 
have  been  converted  by  the  apostle  ;  but  only  to  have  been  exceeding  dear  to 
him,  who  had  established  him  therein  ;  and  whom  he  had  diligently  and  faithfully 
»~:  red,  like  a  son  with  his  father,  in  the  Gospel,  Phil,  ii,  22. 

THE   EPISTLE   CONTAINS  THREE   PARTS: 


I.  The  inscription        ......... 

II.  The  instruction  of  Timothy  how  to  behave  at  Ephesus  :  wherein 

1.  In  general,  he  gives  him  an  injunction  to  deliver  to  them 

that  taught  the  law  in  a  wrong  manner,  and  confirms  at 
the  same  time  the  sum  of  the  Gospel  as  exemplified  in 
himself 

2.  In  particular, 

1.  He  prescribes  to  men  a  method  of  prayer 
To  women,  good  works  and  modesty     . 

2.  He  recounts  the  requisites  of  a  bishop 
The  duties  of  deacons    ..... 

of  women     ...... 

3  He  shows  what  Timothy  should  teach 
What  he  should  avoid    ..... 
What  he  should  follow  after  .  ... 
How  he  should  treat  men  and  women  . 

Widows      .         .         •         .         .  .         . 

Elders  .         .  .         . 

OflTenderi  .         .  ... 

Himself  .         .  .         , 

Those  he  doubts  of    .         .         ,  .         . 

Servants     ....... 

4  False  teachers  are  reproved  .... 
Timothy  is  admonished,  and  quickened 

And  charged       ....... 

Precepts  arc  prescribed  to  be  enforced  on  the  rich 

III.  The  conclusion     .  .... 


Chap,  i,  1,  3 


3-20 

li,  1-8 

9-15 
iii,  1-7 

8-10 

11-13 

14-iv,  1-6 

7-11 
12-1 G 
V,  1,2 

3-16 
17,  18 
20,  21 
22,  23 
24,  25 
vi,  1,  2 

3-10 
11,  12 
13-16 
17-19 
30,21 


I.  TIMOTHY. 


1        Paul,  an  apostle  of  Jesus  Christ,  according  to  me  command* 
8  ment  of  God  our  Saviour,  and  Christ  Jesus  our  hope,  To  Timo- 

theus  my  own  son  in  the  faith,  grace,  mercy,  peace,  from  God  oiu 

Father,  and  Christ  Jesus  our  Lord. 

3  As  I  exhorted  thee  when  I  was  going  into  Macedonia,  abide  at 
Ephesus  ;  that  thou  mayest  charge  some  to  teach  no  other  doc- 

4  trine.  Neither  to  give  heed  to  fables  and  endless  genealogies,  that 
afford  questions,  and  not  godly  edifying,  which  is  through  faith. 

5  Whereas  the   end   of  the   commandment   is   love,  out  of   a  pure 

6  heart,  and  a  good  conscience,  and  faith  unfeigned.  From  which 
some,  having  missed  the  mark,  are  turned  aside  to  vain  jangling : 

7  Desiring  to   be   teachers  of  the    law,  understanding  neither  the 
things   they   say,    nor  those   concerning    which    they   confidently 

8  affirm.     We    know,  the  law  is  good,   if  a  man   use   it   lawfully, 

9  Knowing  this,  that  the  law  doth  not  lie  against  a  righteous  man  ; 

Verse  1.  Paul,  an  apostle — Familiarity  is  to  be  set  aside  where  the  thing's  of 
God  are  concerned :  according  to  the  commandment  of  God — The  authoritative 
appointment  of  God  the  Father ;  our  Saviour — So  styled  in  many  otticr  places 
likewise,  as  being  the  grand  orderer  of  the  whole  scheme  of  our  salvation  ;  and 
Christ  our  hope — That  is,  the  author,  object,  and  ground  of  all  our  hope. 

2.  Grace,  mercy,  peace — St.  Paul  wishes  grace  and  peace  in  his  epistles  to  the 
hurches.     To  Timotheus  he  adds  mercy,  the  most  tender  grace  toward  those 

ffho  stand  in  need  of  it.    The  experience  of  this  prepares  a  man  to  be  a  minister 
of  the  Gospel, 

3.  Charge  some  to  teach  no  other  doctrine — than  I  have  taught.  Let  them  put 
nothing  in  the  place  of  it,  add  nothing  to  it. 

4.  Neither  give  heed — So  as  either  to  teach  or  regard  them  ;  to  fables — Fabu. 
lous  Jewish  traditions  ;  and  endless  genealogies — Not  those  delivered  in  Scrip, 
ture,  but  the  long,  intricate  pedigrees,  whereby  they  strove  to  prove  their  descent 
from  such  or  such  a  person  ;  which  afford  questions — Which  lead  only  to  useless 
and  endless  controversies. 

5.  Whereas  the  end  of  the  commandment — Of  the  whole  Christian  institution ; 
is  love — And  this  was  particularly  the  end  of  the  commandment  which  Timo. 
theus  was  to  enforce  at  Ephesus,  ver.  3,  18.  The  foundation  is  faith,  the  end 
love.  But  this  can  only  subsist  Ln  a  heart  purified  by  faith,  and  is  always  attended 
with  a  good  conscience. 

6.  Frojn  which — Love  and  a  good  conscience  ;  some  are  turned  aside — An 
affectation  of  high  and  extensive  knowledge  sets  a  man  at  the  greatest  distance 
from  faith,  and  all  sense  of  Divine  things;  to  vain  jangling — And  of  all  vauities, 
none  are  more  vain,  than  dry,  empty  disputes  on  the  things  of  God. 

7.  Understanding  neither  the  very  things  they  speak,  nor  the  subject  thei 
speak  of. 

8.  We  grant  the  whole  Mosaic  law  is  good — Answers  excellent  purposes;  if  a 
man  use  it  in  a  proper  manner.  Even  tlie  ceremonial  is  good,  as  it  points  ti 
Christ :  and  the  moral  law  is  holy,  just,  and  good  in  its  own  nature :  and  ol 
admirable  use  both  to  convince  unbelievers,  and  to  guide  believers  in  all  holi 
ness. 

9.  The  law  doth  not  lie  against  a  righteous  man — Doth  not  strike  or  condemn 
him  :  hut  against  the  lav^less  and  disobedient — They  wlio  despise  the  authority 
of  the  lawgiver,  violate  the  first  commandment,  which  is  the  foundation  of  the 
law,  and  the  ground  of  all  obedience  ;  against  the  ungodly  and  sinners — Who 
break  the  second  commandment,  worshipping  idols,  or  not  worshipping  the  tru» 


CHAPTER  1.  539 

Imt  against  the  lawless  and  disobedient,  against  the  ungodly  and 

sinners,  the  unholy  and  profane,  against  killers  of  their  father"*  or 
K  their  mothers,  against  murderers,  Against  whoremongers,  sodom. 

ites,  man  stealers,  liars,  perjured  persons,  and  if  there  he  any 
'1   other  thing  that  is  contrary  to  wholesome  doctrine.     Ai  cording  to 

the  glorious  Gospel  of  the  blessed  God,  with  which  I  am  entrusted 

12  And  I  thank  Christ  Jesus  our  Lord,  who  hath  enabled  me,  in 
that  he    accounted    me    faithful,  having  put  me  into  the  ministry 

13  Who  was  before  a  blasphemer,  and  a  persecutor,  and  an  oppressor  , 
buL    1   obtained   mercy,  because   I   did  it  ignorantly   in   nubelie/ 

14  And  the  grace  of  our  Lord  was  exceeding  abundant,  with  faith  and 
' "'   love  which  is  in  Christ  Jesus.     This  is  a  faithful  saying,  and  wor- 
thy of  all  acceptation,  that  Christ  Jesus  came  into  the  world  to 

16  save  sinners,  of  whom  I  am  chief.  Yet  for  this  cause  I  obtained 
mercy  that  on  me  the  chief,  Jesus  Christ  might  show  all  long- 
suffering,  for  a  pattern  to  them  who  should   hereafter  believe  in 

17  him  to  life  e»«rlasting.  Now  to  the  King  of  eternity,  immortal, 
invisible,  the  only  God,  be  honour  and  glory  for  ever  and  ever. 
Amen. 

18  This  charge  I  commit  to  thee,  son  Timotheus,  according  to  the 
prophecies  which  went  before  concerning  thee,  that  thou  mightest 

19  by  them  war  the  good  warfare  :  Holding  fast  faith  and  a  good  con- 
God  :  the  unholy  and  profane — Who  break  the  third  commandment  by  taking  his 
name  in  vain. 

10.  Man  stealers — The  worst  of  all  thieves,  in  comparison  of  whom  high-vvay- 
men  and  house  breakers  are  innocent !  What  then  are  most  traders  in  negroes, 
procurers  of  servants  for  America,  and  all  who  list  soldiers  by  lies,  tricks,  or 
enticements  ? 

IL  According  to  the  glorious  Gospel — Which,  far  from  making  void,  does  effec- 
tually establish  the  law. 

12.  I  thank  Christ — who  hath  enabled  me,  in  that  he  accounted  me  faithful, 
having  put  me  into  the  ministry — Tlie  meaning  is,  I  thank  him  for  putting  me 
into  the  ministry,  and  enabling  me  to  bo  faithful  therein. 

13.  A  blasphemer — Of  Christ;  a  persecutor — Of  his  Church  ;  a  reviler — Of  his 
doctrine  and  people.  But  I  obtained  mercy — He  does  not  say,  because  I  was 
unconditionally  elected ;  but  because  he  did  it  in  ignorance.  Not  that  his  igno- 
rance took  away  his  sin:  but  it  left  him  capable  of  mercy:  which  he  would 
hardly  have  been,  had  he  acted  thus,  contrary  to  his  own  conviction. 

14.  And  the  grace — Whereby  I  obtained  mercy;  was  exceeding  abundant,  with 
faith — Opposite  to  my  preceding  unbelief;  and  love — Opposite  to  my  blasphemy, 
persecution,  and  oppression. 

15.  This  is  a  faithful  saying — A  most  solemn  preface ;  and  worthy  of  all 
acceptation — Well  deserving  to  be  accepted,  received,  embraced,  with  all  the 
faculties  of  our  whole  soul ;  that  Christ — Promised  ;  Jesus — Exhibited  ;  came 
into  the  world  to  save  sinners — All  sinners,  without  exception. 

16.  For  this  cause  God  showed  me  mercy,  that  all  his  long  suffering  might  be 
'hown,  and  that  none  might  hereafter  despair. 

17.  The  King  of  eternity — A  phrase  frequent  with  the  Hebrews.  How  un 
(  ieakably  sweet  is  the  thought  of  eternity  to  believers  I 

18.  This  charge  I  commit  to  thee — That  thou  mayest  deliver  it  to  the  Church  ; 
according  to  the  profhecies  concerning  thee — Uttered  when  thou  wast  received  as 
an  evangelist,  chap,  iv,  14,  probably  by  many  persons,  chap,  iv,  12,  that  being 
encouraged  by  them,  thou  mightest  war  the  good  warfare. 

19.  Holding  fast  faith — Which  is  as  a  most  precious  liquor  ;  and  a  good  con- 
tcience — Which  is  as  a  clean  glass  ;  which — Namely,  a  good  conscience  ;  some 
having  thrust  away — It  goes  away  unwillingly.  It  always  says,  "  Do  not  bur' 
me."     An4  they  who  retain  this,  do  not  make  shipwreck  of  their  fiith.      Indoei' 


340  I.  TIMOTHY. 

science  ;  which  some  having  thrust  away,  have  made  shipwreck 
20  of  their  faith:   Of  whom  are  Hymeneus  and  Alexander,  whom  I 

have  delivered  to  Satan,  that  they  may  learn  not  to  blaspheme. 
II        I  exhort  therefore,  that  first  of  all  supplications,  prayers,  inter- 

2  cessions,  thanksgivings,  be  made  for  all  men  :   For  kings  and  all 
that  are  in  authority,  that  we  may  lead  a  quiet  and  peaceable  life 

3  in  all  godliness  and  honesty.     For  this  is  good  and  acceptable  in 

4  the  sight  of  God  our  Saviour,  Who  willeth  all  men  to  be  saved  and 

5  to  come  to  the  knowledge  of  the  truth.     For  there  is  one  God,  one 

6  mediator  also  between  God  and  men,  the  man  Christ  Jesus,   Who 
gave  himself  a  ransom  for  all,  to  be  testified  of  in  due   season 

7  Whereunto  I  am  ordained  a  preacher,  and  an  apostle,  (I  speak  the 

8  truth,  I  lie  not,)  a  teacher  of  the  Gentiles  in  faith  and  truth.   I  will 

none  can  make  shipwreck  of  faith  who  never  had  it.  These  therefore  were  once 
true  believers.  Yet  they  fell  not  only  foully,  but  finally.  For  ships  once 
wrecked,  cannot  be  afterward  saved. 

20.  Whom — Though  absent,  /  have  delivered  to  Satan;  that  they  may  learn 
not  to  blaspheme — That  by  what  they  suffer  they  may  be  in  some  measure 
restrained,  if  they  will  not  repent. 

II.  1.  /  exhort  therefore — Seeing  God  is  so  gracious.  In  this  chapter  he  gives 
directions,  1.  With  regard  to  public  prayers.  2.  With  regard  to  doctrine.  Sup. 
plication  is  here  the  imploring  help  in  time  of  need  :  prayer  is  any  kind  of 
oftering  up  our  desires  to  God.  But  true  prayer  is  the  vehemency  of  holy  zeal, 
the  ardour  of  Divine  love,  arising  from  a  calm,  undisturbed  soul,  moved  upon 
by  the  Spirit  of  God.  Intercession  is  prayers  for  others.  We  may  likewise  give 
thanks  for  all  men,  in  the  full  sense  of  the  word,  for  that  God  willeth  all  men  to 
be  saved,  and  Christ  is  the  mediator  of  all. 

2.  For  all  that  are  in  authority — Seeing  even  the  lowest  country  magistrates 
frequently  do  much  good  or  much  harm.  God  supports  tlie  power  of  magistracy 
for  the  sake  of.  his  own  people,  when,  in  the  present  state  of  men,  it  could  not 
otherwise  be  kept  in  any  nation  whatever.  Godliness — Inward  religion  ;  the 
true  worship  of  God.  Honesty — A  comprehensive  word,  taking  in  the  whole 
duty  we  owe  to  our  neighbour. 

3.  For  this — That  wo  pray  for  all  men.  Do  you  ask.  Why  are  not  more  con- 
verted  ?  We  do  not  pray  enough  :  is  acceptable  in  the  sight  of  God  our  Saviour 
— Who  has  actually  saved  us  that  believe,  and  willeth  all  men  to  be  saved.  It  is 
strange  that  any  whom  he  has  actually  saved,  should  doubt  the  universality  of 
his  grace. 

4.  Who  willeth  seriously  all  men — Not  a  part  only,  much  less  the  smallest  part, 
to  be  saved — Eternally.  This  is  treated  of  ver.  5,  6.  And  in  order  thereto,  to 
come — (They  are  not  compelled,)  to  the  knowledge  of  the  truth — Which  brings 
salvation.     This  is  treated  of  ver.  6,  7. 

5.  For — The  4th  verse  is  proved  by  the  5th,  the  1st  by  the  4th.  There  is  one 
God — And  they  who  have  not  him,  through  the  one  Mediator,  have  no  God  ; 
one  Mediator  also — We  could  not  rejoice  that  there  is  a  God,  were  there  not  a 
Mediator  also  ;  one  wlio  stands  between  God  and  men,  to  reconcile  man  to  God 
and  to  transact  the  whole  affair  of  our  salvation.  This  excludes  all  other  media, 
tors,  as  saints  and  angels,  whom  the  papists  set  up,  and  idolatrously  worship  aa 
such  ;  just  as  the  heathens  of  old  set  up  many  mediators,  to  pacify  their  superio» 
gods ;  the  man — Therefore  all  men  are  to  apply  to  this  Mediator,  who  gave  him 
self  for  all. 

6.  Who  gave  himself  a  ransom  for  all — Such  a  ransom  the  word  signifies, 
wherein  a  like  or  equal  is  given,  as  an  eye  for  an  eye,  or  life  for  life.  And  this 
ransom,  from  the  dignity  of  the  person  redeeming,  was  more  than  equivalent  to 
all  mankind  ;  to  be  testified  of  in  due  season — Literally,  in  his  own  seasons,  those 
chosen  by  his  own  wisdom. 

8.  /  will — A  word  strongly  expressing  his  apostolicAl  authority  ;  therefore — • 
This  particle  connects  the  eighth  with  the  first  verse ;  that  men  pray  in  every 
place — Public  and  private.     Wherever  men  are,  there  prayer  should  be ;  lifting 


CHAPTER  111.  541 

tnerefore  that  men  pray  in  every  place,  lifting  up  holy  hands,  wilh- 

1)  out  wrath  and  doubting :   Likewise  that  women  adorn  themselves 

in  decent  apparel,  with  modesty  and  sobriety,  not  with  curleJ   lair, 

10  or  gold,  or  pearls,  or  costly  raiment.     But  (which  becometh  wo 

1 1  men  professing  godliness)  with  good  works.     Let  a  woman  learn 

12  in  silence  with  all  subjection.     For  I  suffer  not  a  woman  to  teach, 

1 3  nor  to  usurp  authority  over  the  man,  but  to  be  in  silence.  For  Adam 
1  i  was  first  formed,  then  Eve.  And  Adam  was  not  deceived  ;  but  the 
15  w^oman,  being  deceived,  transgressed.     Yet  she  shall  be  saved  in 

child  bearing,  if  they  continue  in  faith,  and  love,  and  holiness,  with 
fiAibriety. 
ill.     This  is  a  faithful  saying.  If  a  man  desire  the  office  of  a  bishop, 

2  he  desireth  a  good  work.     A  bishop  therefore  must  be  blameless, 
the  husband  of  one  wife,  vigilant,  prudent,  of  good  behaviour,  hos- 

3  pitable,  apt  to  teach ;  Not  given  to  wine,  no  striker,  not  desirous 

4  of  filthy  gain,  but  gentle,  patient,  not  loving  money ;  Ruling  his 
own  house  well,  having  his  children  in  subjection  with  all  serious 

5  ness.     For  if  a  man  know  not  how  to  rule  his  own  house,  how  shall 

up  holy  hands — Pure  from  all  known  sin,  without  wrath — In  any  kind,  against 
any  creature.  And  every  temper  or  motion  of  our  soul,  that  is  not  according  to 
love,  is  wrath ;  and  doubting — Which  is  contrary  to  faith.  And  wrath,  or  un 
holy  actions,  or  want  of  faith  in  him  we  call  upon,  are  the  three  grand  hinder 
ances  of  God's  hearing  our  petitions.  Christianity  consists  of  faith,  and  love 
embracing  truth  and  grace.  Thereftre  the  sum  of  our  wishes  should  be,  to  pray, 
and  live,  and  die,  without  any  wrath  or  doubt. 

9.  With  sobriety — Which  (in  St.  Paul's  sense)  is  the  virtue  which  governs  our 
whole  life  according  to  true  wisdom  ;  not  with  curled  hair ;  not  with  gold — Worn 
)y  way  of  ornament ;  not  with  pearls — Jewels  of  any  kind,  a  part  is  put  for  the 
Arhole  ;  nxTt  with  costly  raiment — These  four  are  expressly  forbidden  by  name,  to 
ill  women,  here  is  no  exception,  professing  godliness.  And  no  art  of  man  can 
reconcile,  with  the  Christian  profession,  the  wilful  violation  of  an  express  com- 
mand. 

12.  To  usurp  authority  over  the  man — By  public  teaching. 

13.  First — So  that  woman  was  originally  the  inferior. 

14.  And  Adam  was  not  deceived — The  serpent  deceived  Eve.  Eve  did  not  de- 
ceive Adam,  but  persuaded  him.  Thou  hast  hearkened  unto  the  voice  of  thy  wife. 
Gen.  iii,  17.  The  preceding  verse  showed  why  a  woman  should  not  usurp  au. 
thority  over  the  man.  This  shows  why  she  ought  not  to  teach.  She  is  more  easily 
deceived,  and  more  easily  deceives.  The  woman,  being  deceived,  transgressed — 
The  serpent  deceived  her,  Gen.  iii,  13,  and  she  transgressed. 

15.  Yet  she — That  is,  women  in  general,  who  were  all  involved  with  Eve  in  the 
sentence  pronounced,  Gen.  iii,  16,  shall  be  saved  in  child  bearing — Carried  safe 
through  the  pain  and  danger  which  that  sentence  entails  upon  them  for  the 
transgression ;  yea,  and  finally  saved,  if  they  continue  in  loving  faith  and  holy 
wisdom. 

III.  1.  He  desireth  a  good  work — An  excellent,  but  laborious  employment. 

2.  Therefore — That  ho  may  be  capable  of  it,  a  bishop — Or  pastor  of  a  congre- 
gation, must  be  blameless — Without  fault  or  just  suspicion  :  the  husband  of  one 
t.ife — ^This  neither  means  that  a  bishop  must  be  married  ;  nor  that  he  may  not 
marry  a  second  wife  :  which  it  is  just  as  lawful  for  him  to  do  as  to  marry  a  first, 
and  may  in  some  cases  be  his  bounden  duty.  But  whereas  polygamy  and  divorce 
upon  slight  occasions  were  common  both  among  the  Jews  and  heathens,  it  teaches 
us  that  ministers  of  all  others  ought  to  stand  clear  of  those  sins ;  vigilant,  pru. 
dent — Lively  and  zealous,  yet  calm  and  wise  ;  of  good  behaviour — Naturally  flow, 
ing  from  that  vigilance  and  prudence. 

4.  Having  his  children  in  subjection  with  all  seriousness — For  levity  undermines 
all  domestic  authority.     And  this  direction,  by  a  parity  of  reason,  belongs  to  all 
parents. 
35 


543  I.  TIMOTHY. 

6  he  take  care  of  the  Church  of  God  ?  Not  a  new  convert,  lest  beinji 

7  puffed  up,  he  fall  into  the  condemnation  of  the  devil.     He  ought 
also  to  have  a  good  report  from  them  that  are  without,  lest  he  fall 

8  into  reproach,  and  the  snare  of  the  devil      Likewise  the  deacon.s 
must  be  serious,  not  double  tongued,  not  given  to  much  wme,  not 

9  desirous  of  filthy  gam ;  Holding  fast  the  mystery  of  the  faith  in  a 

10  pure  conscience.     And  let  these  be  proved  first,  then  let  them  mi 

11  nister,  being  blameless.    In  like  manner  their  wives  must  be  serious, 
\2  not  slanderers,  vigilant,  faithful  in  all  things..     Let  the  deacons  bt 

husbands  of  one  wife,  ruling  their  children,  and  their  own  houses 

1 3  well.  For  they  that  have  discharged  the  office  of  a  deacon  well, 
purchase  to  themselves  a  good  degree,  and  much  boldness  in  the 

14  faith  which  is  in  Christ   Jesus.     These  things  I  write  to  thee, 

15  hoping  to  come  to  thee  shortly:  But  if  I  tarry,  that  thou  mayest 
know  how  thou  oughtest  to  behave  in  the  house  of  God,  which  is 
the  Church  of  the  living  God. 

i6  The  mystery  of  godliness  is  the  pillar  and  ground  of  the  truth, 
and  without  controversy  a  great  thing :  God  was  manifested  in  the 
flesh,  was  justified  by  the  Spirit,  seen  by  angels,  preached  among 
the  Gentiles,  believed  on  in  the  world,  taken  up  into  glory. 

IV.     But  the  Spirit  saith  expressly,  that  in  the  latter  times  some  will 


6.  Lest  being  puffed  up — With  this  new  honour,  or  with  the  applause  which 
frequently  follows  it,  he  fall  into  the  condemnation  of  the  devil — The  same  into 
which  the  devil  fell. 

7.  He  ought  also  to  have  a  good  report — To  have  had  a  fair  character  in  time 
past  from  them  that  are  without — That  are  not  Christians  ;  lest  he  fall  into  re- 
proach— By  their  rehearsing  his  former  life,  which  might  discourage  and  prove  a 
snare  to  him. 

8.  Likewise  the  deacons  must  be  serious — Men  of  a  grave,  decent,  venerable, 
behaviour.  But  where  are  presbyters  ?  Were  this  order  essentially  distinct  from 
that  of  bishops,  could  the  apostle  have  passed  it  over  in  silence  ?  Not  desirous  of 
filthy  gain — With  what  abhorrence  does  he  every  where  speak  of  this  !  All  that 
is  gained,  (above  food  and  raiment,)  by  ministering  in  holy  things,  is  filthy  gain 
indeed!  Far  more  filthy  than  what  is  honestly  gained,  by  raking  kennels,  or 
emptying  common  sewers. 

9.  Holding  fast  the  faith  in  a  pure  conscience — Steadfast  in  faith,  holy  in  heart 
and  life. 

10.  Let  these  be  proved  first — Let  a  trial  be  made,  how  they  behave ;  then  let 
them  minister — Let  them  be  fixed  in  that  office. 

IL  Faithful  in  all  things — Both  to  God,  their  husbands,  and  the  poor. 
13.   They  purchase  a  good  degree — Or  step,  toward  some  hign  office,  and  much 
boldness — From  the  testimony  of  a  good  conscience. 

15.  That  thou  mayest  know  how  to  behave — This  is  the  scope  of  the  epistle,  tn 
the  house  of  God — Who  is  the  master  of  the  family,  tvhich  is — As  if  he  had  said, 
By  the  house  of  God,  I  mean  the  Church. 

16.  The  mystery  of  godliness — Afterward  specified  in  six  articles,  which  sunr. 
up  the  whole  economy  of  Christ  upon  earth  ;  is  the  pillar  and  ground — The 
foundation  and  support  of  all  the  truth,  taught  in  his  Church.  God  loas  manifest 
in  the  flesh — In  the  form  of  a  servant,  the  fashion  of  a  man,  for  three  and  thirty 
years  :  justified  by  the  Spirit — Publicly;  declared  to  be  the  Son  of  God — By  his 
resurrection  from  the  dead;  seen — Chiefly  after  his  resurrection;  by  angels — 
Both  good  and  bad ;  preached  among  the  Gentiles — This  elegantly  follows.  The 
angels  were  the  least,  the  Gentiles  the  farthest  removed  from  him  ;  and  the 
foundation  both  of  this  preacliing  and  of  their  faith  was  laid  before  his  assutnp. 
lion  :  was  believed  on  in  the  world — Opposed  to  heaven,  into  which  he  was  taken 
up.  The  first  point  is,  he  was  manifested  in  the  flesh ;  the  last,  he  was  taker,  uj 
into  glory. 


CHAPTER  I\.  543 

depart  from  the  faith,  giving  heed  to  seducing  spirits  and  doctrines 

2  of  devils,  By  the  hypocrisy  of  them  that  speak  lies,  having  their 

3  own  consciences  seared  as  with  a  hot  iron :  Forbidding  to  marry, 
and  commanding  to  abstain  from  meats,  which  God  hath  created  to 
be  received  with  thanksgivmg  by  them  that  believe  and  know  the 

4  truth.  For  every  creature  of  God  is  good,  and  nothing  to  be  rejected, 

5  being  received   with  thanksgiving;    For    it    is    sanctified  by  the 
(}  word  of  God  and  prayer.     If  thou  remind  the  brethren  of  thesa 

things,  thou  wilt  be  a  good  minister  of  Jesus  Christ,  nourishing 
thsm  with  the  words  of  faith,  and  of  the  good  doctrine  which  thou 

7  hvst  accurately  traced  out.    But  avoid  profane  and  old  wives' fables, 

8  and  exercise  thyself  unto  godliness.  For  bodily  exercise  profiteth 
a  little  ;  but  godliness  is  profitable  for  all  things,  having  the  promise 

9  of  the  present  life,  and  of  that  which  is  to  come.     This  is  a  faith- 

10  ful  saying,  and  worthy  of  all  acceptation.     For  therefore  we  both 
labour  and  suffer  reproach,  because  we  trust  in  the  living  God,  who 

1 1  is  the  Saviour  of  all  men,  especially  of  them  that  believe.     These 

12  things  command  and  teach.     Let  no  one  despise  thy  youth ;  but 
be  a  pattern  to  them  that  believe,  in  word,  in  behaviour,  in  love, 

13  in  spirit,  in  faith,  in  purity.     Till  I  come,  give  thyself  to  reading, 

14  to   exhortation,  to  teaching.     Neglect  not  the  gift  that  is  in  thee, 


IV.  1.  But  the  Spirit  saith — By  St.  Paul  himself  to  the  Thessalonians,  and 
probably  by  other  cotemporary  prophets;  expressly — As  concerning  a  thing  of 
great  moment,  and  soon  to  be  fulfilled  ;  that  in  the  latter  times — These  extend 
from  our  Lord's  ascension  till  his  coining  to  judgment ;  some — Yea,  many,  and 
oy  degrees  the  far  greater  part ;  will  depart  from  the  faith — The  doctrine  once 
delivered  to  the  saints ;  giving  heed  to  seducing  spirits — Who  inspire  false 
prophets. 

2.  These  will  depart  from  the  faith,  by  the  hypocrisy  of  them  that  speak  lies, 
having  their  own  consciences  as  senseless  and  unfeeling,  as  flesh  that  is  seared 
with  a  hot  iron. 

3.  Forbidding  priests,  monks,  and  nuns  to  marry,  and  commanding  all  men  to 
abstain  from  such  and  such  meats,  at  such  and  such  times  :  which  God  hath 
created  to  be  received  by  them  that  know  the  truth — That  all  meats  are  now  clean  ; 
with  thanksgiving — Which  supposes  a  pure  conscience. 

5.  It  is  sanctified  by  the  word  of  God — Creating  all,  and  giving  it  to  man  for 
food ;  and  by  prayer — The  children  of  God  are  to  pray  for  the  sanctification  of 
all  the  creatures  which  they  use.  And  not  only  the  Christians,  but  even  the 
Jews,  yea,  the  very  heathens  used  to  consecrate  their  table  by  prayer. 

7.  Like  those  who  were  to  contend  in  the  Grecian  games,  exercise  thyself  unto 
godliness — Train  thyself  up  in  holiness  of  heart  and  life  with  the  utmost  labour, 
vigour,  and  diligence. 

8.  Bodily  exercise  profiteth  a  little — Increases  the  health  and  strength  of  tho 
ijdy. 

IC  Therefore — Animated  by  this  promise  ;  we  both  labour  and  suffer  reproach 
— We  regard  neither  pleasure,  ease,  nor  honour  ;  because  we  trust — For  this  very 
thing  the  world  will  hate  us ;  in  the  living  God — Who  will  give  us  the  life  he  has 
promised ;  who  is  the  Saviour  of  all  men — Preserving  them  in  this  life,  and  willing 
to  diave  them  eternally  ;  but  especially — In  a  more  eminent  manner,  of  them  that 
believe — /.ad  so  are  saved  everlastingly. 

12.  Let  no  one  have  reason  to  despise  thee  for  thy  youth  :  to  prevent  this,  be  a 
pattern  in  word — Public  and  private;  in  spirit — In  your  whole  temper;  in  faith 
— When  this  is  placed  in  the  midst  of  several  other  Christian  gra  ;es,  it  generally 
means  a  particular  branch  of  it;  fidelity  or  faithfulness. 

13.  Give  thyself  to  reading — Both  publicly  and  privately.  Enthusiasts,  observe 
this  !     Expect  no  end  without  the  means. 

14.  Neglect  not — They  neglect  it  who  do  not  exercise  it  to  the  full ;  the  gift — 


544  1.  TIMOTHY. 

which  was  given  thee  by  prophecy,  with  the  laying  on  of  the  hands 

15  of  the  presbytery.     Meditate  on  these  things  :  be  wholly  in  them, 

16  that  thy  profiting  may  appear  in  all  things.  Take  heed  to  thyself, 
and  to  thy  teaching :  continue  in  them,  for  in  so  doing  thou  shalt 
save  both  thyself  and  them  that  hear  thee 

V.       Rebuke  not  an  aged  man,  but  exhort  him  as  a  father,  the  youngei 

2  men  as  brethren  ;  The  aged   women  as  mothers,  the  younger  at 

3  sisters,  with  all  purity.     Honour  widows  that  are  widows  indeed 

4  But  if  any  widow  have  children  or  grandchildren,  let  these  learr 
first  to  show  piety  at  home,  and  to  requite  their  parents ;  for  this 

5  is  good  and  acceptable  before  God.     Now  she  that  is  a  widow 
indeed,  and  desolate,  trusteth  in  God,  and  continueth  in  supplica- 

6  tions  and  prayers,  night  and  day.    But  she  that  liveth  in  pleasure,  is 

7  dead  while  she  liveth.     And  enjoin  these  things,  that  they  may  be 

8  blameless.     But  if  any  provide  not  for  his  own,  and  especially  for 
those  of  his  own  family,  he  hath  denied  the  faith,  and  is  worse  than 

9  an  infidel.    Let  not  a  widow  be  chosen  under  threescore  years  old, 
10  having  been  the  wife  of  one  husband.  Well  reported  of  for  good 

works,  if  she  hath  brought  up  children,  if  she  hath  lodged  stran- 
gers, if  she  hath  washed  the  feet  of  the  saints,  if  she  hath  relieved 
the   afllicted.   if  she   hath   diligently   followed   every   good   work. 

Of  feeding  the  flock,  of  power,  and  love,  and  sobriety  ;  which  was  given  thee  by 
prophecy — By  immediate  direction  from  God,  by  the  laying  on  of  my  hands,  2 
Tim.  i,  6,  while  the  elders  joined  also  in  the  solemnity.  This  presbytery  pro 
bably  consisted  of  some  others,  together  with  Paul  and  Silas. 

15.  Meditate — The  Bible  makes  no  distinction  between  this  and  to  contem- 
plate,  whatever  others  do.  True  meditation  is  no  other  than  faith,  hope,  love, 
joy,  melted  down  together,  as  it  were,  by  the  fire  of  God's  holy  Spirit :  and 
offered  up  to  God  in  secret.  He  that  is  wholly  in  these,  will  be  little  in  worldly 
company,  in  other  studies,  in  collecting  books,  medals,  or  butterflies ;  wherein 
many  pastors  drone  away  so  considerable  a  part  of  their  lives! 

16.  Continue  in  them — In  all  the  preceding  advices. 

V.  1.  Rebuke  not — Considering  your  own  youth,  with  such  a  severity  as  would 
otherwise  be  proper. 

3.  Honour — That  is,  maintain  out  of  the  public  stock. 

4.  Let  these  learn  to  requite  their  parents — For  all  their  former  care,  trouble, 
and  expense. 

5.  Widows  indeed — Who  have  no  near  relations  to  provide  for  them  ;  and  who 
are  wholly  devoted  to  God.  Desolate — Having  neither  children,  nor  grand, 
children  to  relieve  her. 

6.  She  that  liveth  in  pleasure — Delicately,  voluptuously,  in  elegant,  regular 
secsuality,  though  not  in  the  use  of  any  such  pleasures  as  are  unlawful  in 
ihemcalves. 

7.  That  they — That  is,  the  widows. 

8.  If  any  provide  not — Food  and  raiment,  for  his  own — Mother,  and  graudmo. 
iher,  being  desolate  widows,  he  hath,  virtually,  denied  the  faith — Which  does  not 
destroy,  but  perfect  natural  duties.  What  has  this  to  do  with  heaping  up  monej 
for  our  children,  for  which  it  is  often  so  impertinently  alleged  ?  But  all  men  hare 
their  reasons  for  laying  up  money.  One  will  go  to  hell  for  fear  of  want;  anither 
acts  like  a  heatlien,  lest  he  should  be  worse  than  an  infidel. 

9.  Let  not  a  widow  be  chosen — Into  the  number  of  deaconesses,  who  attend 
sick  women  or  travelling  preachers,  under  threescore — Afterward  they  were  ad- 
mitted  at  forty,  if  they  were  eminent  for  holiness;  having  been  the  wife  of  one 
husband — That  is,  h-  eing  lived  in  lawful  marriage,  whether  with  one  or  more 
persons  successive'.y. 

10.  If  she  hath  tsaahed  the  feet  of  the  aainta — Has  been  ready  to  do  the  meanest 
gfltces  for  them. 


CHAPTER  V.  645 

11  But  the  younger  widows  refuse;  for  when  they  are  waxea  wan- 

12  ton  against  Christ,  they  want  to  marry ;  Having  condemnation, 

13  because  they  have  rejected  their  first  faith.  And  withal  they 
learn  to  be  idle,  going  about  from  house  to  house ;  and  not  only 
idle,  but  triflers  and  busy-bodies,  speaking  what  they  ought  not. 

14  I  counsel  therefore  the  younger  women  to  marry,  bear  children, 
guide  the  family,  give  no  occasion  of  reproach  to  the  adversary. 

15  For  some  are  already  turned  aside  after  Satan.    If  any  believing 
i(i  man  or  woman  hath  widows,  let  them  relieve  them;  and  let  no* 

the  Church  be  burdened,  that  it  may  relieve  them  that  are  widows 
indeed. 

17  Let  the  elders  who  rule  well  be  counted  worthy  of  double 
honour,  especially  those  who  labour  in  the  word  and  teaching. 

18  For  the  Scripture  saith,  *Thou  shalt  not  muzzle  the  ox  that 
treadeth  out  the  corn :  and  The  labourer  is  worthy  of  his  re- 

19  ward.  Against  an  elder  receive  not  an  accusation,  unless  by  two 
or  three  witnesses. 

20  Those  that  sin  rebuke  before  all,  that  the  rest  also  may  fear. 

21  I  charge  thee  before  God,  and  the  Lord  Jesus  Christ,  and  the 
elect  angels,  that  thou  observe  these  things  without  prejudging, 

11.  Refuse — Do  not  choose,  for  when  they  are  waxed  warUon  against  Christ — 
To  whose  more  immediate  service  they  had  devoted  themselves,  they  want  to 
marry — And  not  with  a  single  eye  to  the  glory  of  God ;  and  so  withdraw  them- 
selves from  that  entire  service  of  the  Church,  to  which  they  were  before  engaged. 

12.  They  have  rejected  their  first  faith — Have  deserted  their  trust  in  God,  and 
have  acted  contrary  to  the  first  conviction,  namely,  that  wholly  to  devote  them- 
selves to  his  service  was  the  most  excellent  way.  When  we  first  receive  power 
to  believe,  does  not  the  Spirit  of  God  generally  point  out  what  are  the  most  ex- 
cellent things ;  and  at  the  same  time,  give  us  a  holy  resolution  to  walk  in  the 
highest  degree  of  Christian  severity  1  And  how  unwise  are  we  ever  to  sink  into 
any  thing  below  it  l 

14.  I  counsel  therefore  the  younger  women — Widows  or  virgins,  such  as  are  not 
disposed  to  live  single,  to  marry,  to  bear  children,  to  guide  the  family — Then  will 
they  have  sufficient  employment  of  their  own:  and  give  no  occasion  of  reproach 
to  the  adversary — Whether  Jew  or  heathen. 

15.  SoTTie — Widows,  have  turried  aside  after  Satan — Who  has  drawn  them  from 
Christ. 

17.  Let  the  elders  that  rule  well — Who  approve  themselves  faithful  stewards  of 
all  that  is  committed  to  their  charge ;  be  counted  worthy  of  doiMe  honour — A 
more  abundant  provision,  seeing  that  such  will  employ  it  all  to  the  glory  of  God. 
As  they  were  the  most  laborious  and  disinterested  men  who  were  put  into  these 
offices,  so  whatever  any  one  had  to  bestow,  in  his  life  or  death,  was  generally 
.odged  in  their  hands  for  the  poor.  By  this  means  the  churchmen  became  very 
rich  in  afler  ages.  But  as  the  design  of  the  donors  was  the  general  good,  there 
is  the  highest  reason  why  it  should  be  disposed  of  according  to  their  pious  in- 
tent ;  especially  those — of  them,  who  labour — Diligently  and  painfully,  in  the  word 
and  teaching — In  teaching  the  word. 

19.  Against  an  elder — Or  presbyter,  do  not  even  receive  an  accusation,  unless 
>y  two  or  three  witnesses — By  the  Mosaic  law  a  private  person  might  be  cited 
(though  not  condemned)  on  the  testimony  of  one  witness.  But  St.  Paul  forbids 
an  elder  to  be  even  cited  on  such  evidence,  his  reputation  being  of  more  im- 
portance than  that  of  others. 

20.  Those — elders,  that  sin — Scandalously,  and  are  di\ly  convicted,  rebuke  be- 
fore all — The  Church. 

21.  I  charge  thee  before  God — Referring  to  the  last  judgment,  in  which  we  shall 
stand  before  God,  and  Christ  with  his  elect,  that  is,  holy  angels — Who  are  the 
witnesses  of  our  conversation.    The  apostle  looks  through  his  own  labours,  and 

*  Deut.  XXV,  4. 


546  I.  TIMOTHY. 

22  doing  nothing  by  partiality.     Lay  hands  suddenly  on  no  man, 

23  neither  partake  of  other  men's  sins  ;  keep  thyself  pure.     Drink 
water  no  longer,  but  use  a  little  wine  for  thy  stomach's  sake 

24  and  thy  fr^equent  infirmities.     Some  men's  sins  are  manifest  be- 
forehand, going  before  to  judgment :  and  some  they  follow  after. 

25  In  like  manner  the  good  works  also  of  some  are  manifest     and 
they  that  are  otherwise  cannot  be  hid. 

VI.     Let  as  many  servants  as  are  under  the  yoke,  account  tl.rii 
own  masters  worthy  of  all  honour;  lest  the  name  of  God  and  hh 

2  doctrine  be  blasphemed.  And  they  that  have  believing  masters, 
let  them  not  despise  them,  because  they  are  brethren  :  but  rather 
do  them  service,  because  they  are  faithful  and  beloved,  partakers 

3  of  the  benefit.  These  things  teach  and  exhort.  If  any  teach 
otherwise,  and  consent  not  to  sound  words,  those  of  our  Lord 

4  Jesus  Christ,  and  to  the  doctrine  which  is  after  godliness.  He 
is  puffed  up  knowing  nothing,  but  being  sick  of  questions  and 

even  through  time  itself,  and  seems  to  stand  as  one  already  in  eternity — Thai 
thou  observe  t/oese  things  without  prejudging — Passing  no  sentence  till  the  cause  is 
Cully  heard;  or  partiality — For  or  against  any  one. 

•^2.  Lay  hands  suddenly  on  no  man — That  is,  appoint  no  man  to  Church  offices 
without  full  trial  and  examination.  Else  thou  will  be  accessary  to,  and  account- 
able for,  his  misbehaviour  in  his  office.  Keep  thyself  pure — From  the  blood  ol 
all  men, 

24.  Some  men's  sins  are  manijest  beforehand — Before  any  strict  inquiry  be 
mads ;  going  before  to  judgment — So  that  you  may  immediately  judge  them  un- 
worthy of  any  spiritual  office ;  and  some  they — Their  sins,  follow  after — More 
covertly. 

25.  They  that  are  otherwise — Not  so  manifest,  cannot  be  long  hid — From  thy 
knowledge.     On  this  account  also  be  not  hasty  in  laying  on  of  hands. 

VI.  1.  Let  servants  under  the  yoke — Of  heathen  masters,  account  them  worthy  of 
all  honour— AW  tlie  honour  due  from  a  servant  to  a  master ;  lest  the  name  of  God 
and  his  doctrine  be  blasphemed — As  it  surely  will  if  they  do  otherwise. 

2.  Let  them  not  despise  them — Pay  them  the  less  honour  and  obedience,  because 
they  are  brethren — And  in  that  respect  on  a  level  with  them.  They  that  live  in  a 
religious  community  know  the  danger  of  this,  and  that  greater  grace  is  requisite 
to  bear  with  the  faults  of  a  brother,  than  of  an  infidel,  or  a  man  of  the  world: 
but  rather  do  them  service — Serve  them  so  much  the  more  diligently,  because  they 
are  joint  partakers  of  the  great  benefit — Salvation.  These  things — Paul  the  aged 
gives  young  Timotheus  in  charge  to  dwell  upon  practical  holiness.  Less  expe 
rienced  teachers  are  apt  to  neglect  the  superstructure  while  they  lay  the  founda- 
tion. But  of  so  great  importance  did  St.  Paul  see  it  to  enforce  obedience  to 
Christ,  as  well  as  to  preach  faith  in  his  blood,  that,  after  strongly  urging  the 
life  of  faith  on  professors,  he  even  adds  another  charge  for  the  strict  observ- 
ance of  it. 

3.  If  any  teach  otherwise — Than  strict  practical  holiness,  in  all  its  branches. 
c«i  consent  not  to  sound  words — Literally,  healthful  words;  words  that  have  no 
ta  int  of  falsehood,  or  tendency  to  encourage  sin ;  and  the  doctrine  which  is  after 
godliness — Exquisitely  contrived  to  answer  all  the  ends,  and  secure  every  inter- 
est of  real  piety. 

4.  He  is  pufed  up — Which  is  the  cause  of  his  not  consenting  to  the  doctrine 
which  is  after  inward,  practical  religion.  By  this  mark  we  may  know  them. 
Knowing  nothing — As  he  ought  to  know ;  sick  of  questions — Dotingly  fond  o( 
dispute.  An  evil,  but  common  disease ;  especially  where  practice  is  forgotten. 
Such  indeed  contend  earnestly  for  singular  phrases,  and  favourite  points  of  theii 
own.  Every  thing  else,  however  like  the  preaching  of  Christ  and  his  apostles, 
is  all  "Law  and  bondage  and  carnal  reasoning;"  strifes  of  words — Merely  ver- 
bal contioversies;  whereof  cometh  envy — ^Of  the  gifts  and  success  of  others ;_  con- 
tention— For  the  pre-eminence.  Such  disputants  seldom  like  the  prosperitv  of 
others,  or  to  be  less  esteemed  themselves;  evil  surmisings — It  not  being  tne'i 
way  to  think  well  of  those  that  differ  from  themselves  in  opinion. 


CHAPTER  VI.  547 

strifes  of  words,  whereof  cometh  envy,  contentions,  evil  speak- 
5  ings,   evil  surmisings,   Perverse  disputings   of  men   of  corrupl 

minds  and  destitute  of  the  truth,  supposing  that  gain  is  godli- 
0  ness  :   From  such  withdraw  thyself.     But  godliness  with  content 

7  is  great  gain.     For  we  brought  nothing  into  the  world :  it  is 

8  manifest  that  neither  can  we  carry  any  thing  out :  Having  then 

9  food  and  covering,  with  these  let  us  be  content.  But  they  that 
desire  to  be  rich,  fall  into  temptation  and  a  snare,  and  into  many 
foolish  and  hurtful  desires,  which  plunge  men  into  destruction 

10  and  perdition.  For  the  love  of  money  is  the  root  of  all  evils; 
which  some  coveting,  have  erred  from  the  faith,  and  pierced 

1 1  themselves  through  with  many  sorrows.  But  thou,  O  man  of 
God,  flee  these  things;  and  follow  after  righteousness,  godli- 

12  ness,  faith,  love,  patience,  meekness.  Fight  the  good  fight  of 
faith,  lay  hold  of  eternal  life,  to  which  thou  hast  been  called, 
and  hast  confessed  the  good  confession  before  many  witnesses. 

13  I  charge  thee  before  God,  who  quickeneth  all  things,  and  Christ 
Jesus,  who  witnessed  the  good  confession  before  Pontius  Pilate, 

5.  Suppoains^  that  gain  is  godliness — Thinking  the  best  religion  is  the  getting 
of  money.     A  far  more  common  case  than  is  usually  supposed. 

6.  Bui  godliness  with  content — The  inseparable  companion  of  true  vital  reli- 
gion, is  great  gain — Brings  unspeakable  profit  in  time  as  well  as  in  eternity. 

7.  Neither  can  we  carry  any  thing  ou^To  what  purpose  then  do  we  heaj, 
together  so  many  things'?  O  give  me  one  thing;  a  safe  and  ready  passage  to  my 
own  country ! 

8.  Coveririg — That  is,  raiment  and  a  house  to  cover  us.  This  is  all  that  a 
Christian  needs,  and  all  that  his  religio»  allows  him  to  desire. 

9.  They  that  desire  to  be  rich — To  have  more  than  these  (for  then  they  would 
be  so  far  rich,  and  the  very  desire  banishes  content,  and  exposes  them  to  ruin) 
fall,  plunge — A  sad  gradation !  into  temptation.  Miserable  food  for  the  soul ! 
and  a  snare — Or  trap;  dreadful  covering!  A7id  into  many  foolish  and  hurtful 
desires — Which  are  sown  and  fed  by  having  more  than  we  need.  Then  farewell 
all  hope  of  content!  What  then  remains,  but  destruction  for  the  body,  and 
perdition  for  the  soul ! 

10.  Love  of  money — Commonly  called  prudent  care,  of  what  a  man  has,  is  the 
root — The  parent  of  all  manner  of  evils,  which  some  coveting  have  erred— lAte- 
rally,  missed  the  mark.  They  aimed  not  at  faith,  but  at  something  else,  and 
pierced  themselves  with  many  sorrows — From  a  guilty  conscience,  tormenting  pas- 
sions, desires  contrary  to  reason,  religion,  and  one  another.  How  cruel  are 
worldly  men  to  themselves ! 

1 1.  Bid  thou,  O  man  of  God — Whatever  all  the  world  else  do,  {A  man  of  God~ 
Is  either  a  prophet,  a  messenger  of  God,  or  a  man  devoted  to  God,  a  man  ol 
another  world)  flee — As  from  a  serpent,  instead  of  coveting  these  things ;  follow 
after  righteousness — The  whole  image  of  God ;  though  sometimes  this  word  is 
used,  not  in  the  general,  but  in  the  particular  acceptation,  meaning  only  that 
single  branch  of  it  which  is  termed  justice;  Faith — Which  is  also  taken  here 
in  the  general  and  full  sense :  namely,  a  Divine  supernatural  sight  of  God ; 
chiefly  in  respect  of  his  mercy  in  Christ.  This  faith  is  the  foundation  of 
ri|-hteousness,  the  support  of  godliness,  the  root  of  every  grace  of  the  Spirit; 
r.-vjc— This  St.  Paul  intermixes  with  every  thing  that  is  good ;  he,  as  it  were, 
fienetrates  whatever  he  treats  of  with  love,  the  glorious  spring  of  all  inwarc  and 
outward  holiness. 

12.  FHght  the  good  fight  of  faith — Not  about  words ;  lay  hold  on  eternal  life— 
Jast  >ifore  thee.  Thou  hast  confessed  the  good  c»re/e5sio7iA-( Perhaps  at  his  bap- 
'ism:)  So  likewise  ver.  13,  but  "with  a  remarkable  variation  of  the  expression; 
Thou  hast  confessed  the  good  confession  before  many  witnesses — To  which  they  all 
dssented.     He  witnessed  the  good  confession;  but  Pilate  did  not  assent  to  it. 

13.  I  charge  thee  before  God,  who  quickeneth  all  things — Who  hath  quickened 
thee,  and  will  quicken  thee  at  the  great  day. 


548  I.  TIMOTHY. 

14  That  thou  keep  the  commandment  without  spot,  unrebukable, 

15  until  the  appearing  of  our  Lord  Jesus  Christ,  Which  in  his  owi: 
times  the  blessed  and  only  Potentate  will  show,  the  King  of 

16  kings,  and  Lord  of  lords :  Who  only  hath  immortality,  dwelling 
in  light  unapproachable,  whom  no  man  hath  seen,  neither  can 
see  ;  to  whom  he  honour  and  power  everlasting.     Amen. 

17  Charge  the  rich  in  this  world  not  to  be  high-minded,  neithf  i 
to  trust  in  uncertain  riches,  but  in  the  living  God,  who  giveth 

18  us  richly  all  things  to  enjoy :  To  do  good,  to  be  rich  in  good 

19  works,  ready  to  distribute,  willing  to  communicate.  Treasuring 
up  for  themselves  a  good  foundation  against  the  time  to  come, 
that  they  may  lay  hold  on  eternal  life. 

2^)  O  Timotheus,  keep  that  which  is  committed  to  thy  trust, 
avoiding  profane,   empty  babblings,  and  oppositions  of  know- 

21  ledge,  falsely  so  called  :  Which  some  professing  have  erred  from 
the  faith.     Grace  he  with  thee. 

15.  Which — Appearing;  in  his  own  times — The  power,  the  knowledge  and  the 
revelation  of  which,  remain  in  his  eternal  mind. 

16.  Who  only  hath — Underived,  independent — immortality,  dwelling  m  light 
unapproachable — To  the  highest  angel;  whom  no  man  hath  seen  nor  can  see- 
With  bodily  eyes.     Yet  we  shall  see  him  as  he  is. 

17.  What  follows  seems  to  be  a  kind  of  postscript.  Charge  the  rich  in  this 
world — Rich  in  such  beggarly  riches  as  this  world  affords,  7wl  to  be  high-minded 
— (O  who  regards  ihisl)  Not  to  think  better  of  themselves  for  their  money,  or 
any  thing  it  can  purchase;  neither  to  trust  in  uncertain  riches — (Which  they  may 
lose  in  an  hour)  either  for  happiness  or  defence:  But  in  the  living  God — All  the 
rest  is  dead  clay;  who  giveth  us — As  it  were  holding  them  out  to  us  in  his  hand, 
all  things — Which  we  have,  richly — Freely,  abundantly,  to  enjoy — As  his  gift,  in 
him  and  for  iiim.  When  we  use  them  thus,  we  do  indeed  enjoy  all  things. 
Where  else  is  there  any  notice  taken  ol  the  rich,  in  all  the  apostolic  writings, 
save  to  denounce  woes  and  vengeance  upon  them  1 

18.  To  do  good — To  make  this  their  daily  employ,  that  they  my  be  nch — May 
abound  in  all  good  works;  ready  to  distribute — Singly  to  particular  persons; 
willing  to  communicate — To  join  in  all  public  works  of  charity. 

19.  Treasuring  up  for  themselves  a  good  foundation — Of  an  abundant  reward^ 
by  the  free  mercy  of  God,  that  they  may  lay  hold  on  eternal  life — This  cannot  be 
done  by  alms-deeds :  yet  they  come  up  for  a  memorial  before  God,  (Acts  x,  4.) 
And  the  lack,  even  of  this,  may  be  the  cause  why  God  will  withhold  grace  and 
salvation  from  us. 

20.  Keep  that  which  is  committed  to  thy  trust — The  charge  1  have  given  thee, 
ch.  i,  18,  avoid  profane,  empty  babblings — How  weary  of  controversy  was  this 
acute  disputant !  and  knowledge  falsely  so  called — Most  of  the  ancient  heretics 
were  frreat  pretenders  to  knowledge. 


NOTES 

ON 

THE  SECOND  EPISTLE  OF  ST  PAUL  TO  TIMOTHY 


This  Epistle  was  probably  written  by  St.  Paul  during  his  second  confinenieni 
at  Rome,  not  long  before  his  martyrdom.  It  is,  as.  it  were,  the  swan's  d)dng 
song.  But  though  it  was  wrote  many  years  after  the  former,  yet  they  are  both 
of  the  same  kind,  and  nearly  resemble  each  other. 

IT   HAS   THREE    PARTS: 

I.  The  inscription Chap,  i,  1,  2 

n.  An  invitation.  Come  to  vie,  variously  expressed, 

1.  Having  declared  his  love  to  Timothy 3-5 

He  exhorts  him,  Be  not  ashamed  of  me                ....  6-14 

And  subjoins  various  examples 15-18 

2-  He  adds  the  two-fold  proposition, 

1.  Be  strong,  in 

2.  Commit  the  ministry  to  faithful  men u,l,'2 

The  former  is  treated  of 3-13 

The  latter 14 

With  farther  directions  concerning  his  own  behaviour     .        .  15-iv,  8 

3.  CoTue  quickly.     Here  St.  Paul 9 

1.  Mentions  his  being  left  alone 10-12 

2.  Directs  to  bring  his  books       ....'...  13 

3.  Gives  a  caution  concerning  Alexander           .        .        .        .  14,  15 

4.  Observes  the  inconstancy  of  men,  and  the  faithfulness  of  God  16-18 
Come  before  winter :  Salutations 19-21 

11   The  concluding  blessing         ...                ...  22 


11.  TIMOTHY. 


1  Paul,  an  apostle  of  Jesus  Christ,  by  the  will  of  God  accord- 

2  ing  to  the  promise  of  life,  which  is  by  Christ  Jesus.  To  Timo- 
theus  my  beloved  son,  grace,  mercy,  peace,  from  God  the  Father, 
and  Christ  Jesus  our  Lord. 

3  I  thank  God  whom  I  serve  from  my  forefathers  with  a  pure 
conscience,  that  I  have  remembrance  of  thee   in   my   prayers 

\  without  ceasing  night  and  day.  Longing  to  see  thee,  being  mind- 


Verse  3.  Whom  Iserve  from  my  forefathers — That  is,  whom  both  I  and  my  ances- 
tors served,  with  a  pure  conscience — He  always  worshipped  God  according  to  his 
conscience,  both  oefore  and  after  his  conversion.  One  who  stands  on  the  verge 
of  life,  is  much  refreshed  by  the  remembrance  of  his  predecessors,  to  whom  he 
is  going. 

4.  Being  mindful  of  thy  tears — Perhaps  frequently  shed,  as  well  as  at  the  apos- 
tle's last  parting  with  him. 


bbO  II.  TIMOTHY. 

5  fill  of  thy  tears,  that  I  may  be  filled  with  joy  ;  Remembering  the 
unfeigned  faith  that  is  in  thee,  which  dwe't  first  in  thy  grand- 
mother Lois,  and  thy  mother  Eunice ;  I  am  persuaded  in  thee 

6  also.     Wherefore  I  remind  thee  of  stirring  up  the  gift  of  God 

7  which  is  in  thee,  by  the  laying  on  of  my  hands.  For  God  hath 
not  given  us  the  spirit  of  fear,  but  of  power,  and  love,  and  so- 

8  briety.  Therefore  be  not  thou  ashamed  of  the  testimony  of  out 
Lord,  nor  of  me  his  prisoner :  but  be  thou  partaker  of  the  afllic- 

9  tions  of  the  Gospel,  according  to  the  power  of  God,  Who  hath 
saved  and  called  us  with  a  holy  calling,  not  according  to  our 
works,  but  according  to  his  own  purpose  and  grace,  which  was. 

10  giv.en  us  in  Christ  .Jesus  before  the  world  began;  But  is  now 
made  manifest  by  the  appearing  of  our  Saviour  Jesus  Christ, 
who  hath  abolished  death,  and  hath  brought  life  and  immortality 

1 1  to   light  through   the  Gospel  :     Whereunto  I   am  appointed  a 

12  preacher,  and  an  apostle,  and  a  teacher  of  the  Gentiles.  For 
which  cause  also  I  suffer  these  things :  yet  I  am  not  ashamed, 
for  I  know  whom  I  have  trusted,  and  am  persuaded  that  he  is 
able  to  keep  that  which  I  have  committed  to  him,  until  that  day. 

13  Hold  fast  the   pattern  of  sound  words,  which  thou  hast  heard 

14  from  me,  in  faith  and  love  which  is  in  Christ  Jesus.  The  good 
thing  which  is  committed  to  thee  keep,  through  the  Holy  Spirit, 

15  who  dwelleth  in  us.    This  thou  knowest,  that  all  who  are  in  Asia 

5.  Which  dwelt — A  word  not  applied  to  a  transient  guest,  but  only  to  a  settled 
inhabitant,  first — Pt-nhablv  this  was  before  Timothy  was  born;  yet  not  beyond 
St.  Paul's  memory. 

G.  Wherefore — Because  I  remember  this,  /  remind  thee  of  stirring  up — Lite- 
rally, blowing  up  the  coals  into  a  flame;  the  gift  of  God — All  the  spiritual  gifts, 
which  the  grace  of  God  has  given  thee. 

7.  And  let  nothing  discourage  thee;  for  God  hath  not  given  us — That  is,  the 
Spirit  which  God  hath  given  us  Christians,  is  not  the  spirit  of  fear— Or  coward- 
ice, but  of  power — banishing  fear;  and  uove  and  sobriety — these  animate  us  in  our 
duties  to  God,  our  brethren,  and  ourse  ves.  Power  and  sobriety  are  two  good 
extremes.  Love  is  between,  the  tie  and  temperament  of  both;  preventing  the 
two  bad  extremes  of  fearfulness  and  rashness.  More  is  said  concerning  power, 
ver.  8,  concerning  love,  ch.  ii,  14,  &c.,  concerning  sobriety,  ch.  iii,  ver.  1,  &c. 

8*.  Therefore  be  not  thou  ashavied— When  fear  is  banished,  evil  shame  also 
flees  away;  of  the  testimony  of  our  Lord— The  Gospel,  and  of  testifying  the  truth 
of  it  to  all  men;  nor  of  Tne— The  cause  of  the  servants  of  God  doing  his  work, 
cannot  be  separated  from  the  cause  of  God  himself.  But  be  thou  partaker  of  the 
afflictions— Which  I  endure  for  the  Gospel's  sake,  according  to  the  poioer  of  God 
—This  which  overcomes  all  things  is  nervously  described  in  the  two  next  verses. 

9.  ^Vho  hath  saved  us— By  faith.  The  love  of  the  Father,  the  grace  of  our 
Saviour,  and  the  whole  economy  of  salvation,  are  here  admir.ibly  described: 
havin,g  called  us  with  a  holy  calling— Which  is  all  from  God,  and  claims  us  all 
for  God:  according  to  his  own  purpose  and  grace— Th^X  is,  his  oun  gracious  pur- 
pose, which  was  given  ms— Fixed  for  our  advantage,  before  the  worfd  began. 

10.  By  the  appearing  of  mir  Saviour— Thi?,  implies  his  whole  abode  upon 
earth:  who  hath  abolished  death— Taken  away  its  sting,  and  turned  it  into  a  bless- 
in<^  and  hath  brought  life  and  immortality  to  light— B.alh  clearly  revealed  by  the 
Gospel  that  immortal  life  which  he  hath  purchased  for  us. 

13.  That  which  I  hive  committed  to  him— My  soul :  until  that  day— 0(  his.  final 

appearing.  ^,  ,  ,    ^  .    ,  ,       . 

13.  The  pattern  nf  sound  words— The  model  of  pure,  wholesome  doctrine. 

14.  The  good  thing— This  wholesome  doctrine. 

15  All  who  are  in  Asia— Who  had  attended  me  at  Rome  for  a  vhile:  are 
turned  away  from  me  -What,  from  Paul  the  aged,  the  faithful  soldier,  and  now 


CHAPTER  II.  551 

are  turned  away  from  me,  of  whom  are  Phygellus  and  Hermo. 

16  genes.  The  Lord  give  mercy  to  the  family  of  Onesiphorus ;  for 
lie  hath  often  refreshed  me,  and  hath  not  been  ashamed  of  my 

17  chain:  But  when  he  was  at  Rome,  he  sought  me  out  veiy  dili- 

18  gently  and  found  me.  The  Lord  grant  him  to  find  mercy  from 
the  Lord  in  that  day :  and  in  how  many  things  he  served  me  at 
Ephesus,  thou  knowest  very  well. 

II.       Thou  therefore,  my  son,  be  strong  through  the  grace  which   s 

2  by  Christ  Jesus.  And  the  things  which  thou  hast  heard  from 
me  before  many  witnesses,  these  commit  to  faithful  men,  who 

3  wil    be  able  to  teach  others  also.     Thou  therefore  endure  afflic- 

4  tion  as  a  good  soldier  of  Jesus  Christ.  No  man  that  warreth  en- 
tangleth  himself  in  the  affairs  of  this  life,  that  he  may  please  him 

5  who  hath  enlisted  Mm.     And  if  a  man  strive,  he  is  not  crowned 

6  unless  he  strive  lawfully.    The  husbandman,  that  laboureth  tirst, 

7  must  be  partaker  of  the  fruit.     Consider  what  I  say,  and   the 

8  Lord  give  thee  understanding  in  all  things.  Remember  Jesus 
Christ,  of  the  seed  of  David,  raised  from  the  dead  according  to 

9  my  Gospel;  For  which  I  endure  affliction  even  unto  bonds,  as 

10  an  evil-doer;  but  the  word  of  God  is  not  bound.  Therefore  I 
suffer  all  things  for  the  elect's  sake,  that  they  also  may  obtain 
the  salvation  which  is  through  Christ  Jesus,  with  eternal  glory. 

1 1  It  is  a  faithful  saying ;  if  we  are  dead  with  him.,  we  shall  also 

12  live  with  him:  If  we  suffer,  we  shall  also  reign  with  him:  if  we 

13  deny  him,  he  will  also  deny  us:  If  we  believe  not,  he  remaineth 
faithful ;  he  cannot  deny  himself. 

14  Remind  them,  of  these  things,  charging  them  before  the  Lord, 

prisoner  of  Christ !  This  was  a  glorious  trial,  and  wisely  reserved  for  that  time, 
when  he  was  on  the  borders  of  immortality.  Perhaps  a  little  measure  of  the 
same  spirit  might  remain  with  him,  under  whose  picture  are  those  affecting 
words:  "  The  true  effigy  of  Francis  Xavier,  apostle  of  the  Indies,  forsaken  of  afi 
men,  dying  in  a  cottage." 

IG.  TAe  family  of  Onesiphorus — As  well  as  himself;  hath  often  refreshed  me — 
Both  at  Epnesus  and  Rome. 

II.  2.  The  things — The  wholesome  doctrine,  ch.  i,  13.  Commit — Before  thou 
leavest  Ephesus,  to  faithful  men,  who  will  be  able — afler  thou  art  gone,  to  teach 
others. 

4.  No  man  that  warreth  entangleth  himself — Any  more  than  is  unavoidable,  in 
the  affairs  of  this  life — With  worldly  business  or  cares,  that — Minding  war  only, 
he  may  please  his  captain.  In  this  and  the  next  verse  there  is  a  plain  allusion 
to  the  Roman  law  of  arms,  and  to  that  of  the  Grecian  games.  According  to  the 
former,  no  soldier  was  to  engage  in  any  civil  employment.  According  to  the 
latter,  none  could  be  crowned  as  conqueror,  who  did  not  keep  strictly  to  the  rules 
of  the  game. 

6.  Unless  he  labour  first,  he  will  reap  no  fruit. 

8.  Of  the  seed  of  David — This  one  genealogy  attend  to. 

9.  /5  not  bound — Not  hindered  in  its  course. 

10.  Therefore — Encouraged  by  this,  That  the  word  of  God  is  .not  bound.  / 
endure  all  t^^nss — See  the  spirit  of  a  real  Christian!  Who  would  not  wish  to  be 
like  minded  '  Salvation  is  deliverance  from  all  evil.  Glory — The  enjoyment 
of  all  good. 

11.  Dead  with  him — Dead  to  sin,  and  ready  to  die  foi  him. 

12.  If  we  deny  him — To  escape  suflering  for  him. 

13.  if  we  believe  not — That  is,  though  some  believe  not,  God  will  make  good 
all  his  promises  to  them  that  do  believe.  He  cannot  deny  himself — His  wonl 
cannot  fail. 

14.  Remind  them — Who  are  under  thy  charge.  O  how  many  unnecessary 
ihings  are  thus  unprofitably,  nay,  hurtfully  contended  for! 


652  II.  TIMOTHY. 

.iot  to  strive  about  words  to  no  profit,  but  to  the  subverting  of 

15  the  hearers.  Be  dihgent  to  present  thyself  unto  God  approved, 
a  workman  that  needeth  not  to  be  ashamed,  rightly  dividing  the 

16  word  of  truth.     But  avoid  profane,  empty  babblings ;   for  they 

17  will  increase  to  more  ungodliness.    And  their  word  will  eat  as  a 

18  gangrene ;  of  whom  are  Hymeneus  and  Philetus,  Who  have 
erred  concerning  the  truth,  saying,  The  resurrection  is  already 

19  past,  and  overthrow  the  faith  of  some.  But  the  foundation  of 
God  standeth  firm,  having  this  seal,  The  Lord  knoweth  those 
that  are  his :  and.  Let  every  one  who  nameth  the  name  of  the 

20  Lord  depart  from  iniquity.  But  in  a  great  house  there  are  not 
only  vessels  of  gold  and  silver,  but  also  of  wood  and  of  earth; 

21  and  some  to  honour,  some  to  dishonour.  If  a  man  therefore 
purge  himself  from  these,  he  shall  be  a  vessel  unto  honour,  con- 
secrated and  fit  for  the  Master's  use,  prepared  for  every  good 

22  work.  Flee  also  youthful  desires;  but  follow  after  righteous- 
ness, faith,  love,  peace  with  them  that  call  upon  the  Lord,  out  of 

23  a  pure  heart.     But  avoid  foolish  and  unlearned  questions,  know- 

24  ing  that  they  beget  strifes :  And  a  servant  of  the  Lord  must  not 
strive,  but  be  gentle  toward  all  men,  apt  to  teach,   patient  of 

25  evil.  In  meekness  instructing  those  that  oppose  themselves ;  if 
haply  God  may  give  them  repentance,  to  the  acknowledging  of 

26  the  truth ;  And  they  may  awake  out  of  the  snare  of  the  devil, 
who  are  taken  captive  by  him  at  his  will. 

15.  A  workman  that  tieedeth  not  to  be  ashamed — Either  of  unfaithfulness  or  un- 
skilfulness;  rightly  dividing  the  word  of  truth — Duly  explaining  and  applying 
ihe  whole  Scripture,  so  as  to  give  each  hearer  his  due  portion.  But  they  that 
give  one  part  of  the  Gospel  to  all,  (the  promises  and  comforts  to  unawakened, 
hardened,  scoffing  men,)  nave  real  need  to  be  ashamed. 

16.  They — Who  babble  thus  will  grow  worse  and  worse. 

17.  And  their  word — If  they  go  on,  will  be  mischievous  as  well  as  vain,  and 
will  eat  as  a  gangrene. 

18.  Saying,  JVie  resurrection  is  already  past — Perhaps  asserting  that  it  is  only 
the  spiritual  passing  from  death  unto  life. 

19.  But  the  foundation  of  God — His  truth  and  faithfulness,  standeth  fast — Can 
never  be  overthrown;  being  as  it  were  sealed  with  a  seal,  which  has  an  inscrip- 
tion on  each  side :  on  the  one,  T/ie  Lord  knoweth  those  that  are  his ;  on  the  other. 
Let  every  one  who  nameth  the  name  of  the  Lord — As  his  Lord — depart  from  ini' 
quity — Indeed  they  only  are  his  who  depart  from  iniquity.  To  all  others  he  will 
say,  I  know  you  not.     Matt,  vii,  22,  23. 

20.  But  in  a  great  house — Such  as  the  church,  it  is  not  strange,  that  there  are 
not  only  vessels  of  gold  and  silver — Designed  for  honourable  uses,  but  also  of  wood 
and  of  earth — For  less  honourable  purposes.  Yet  a  vessel  even  of  gold  may  be 
put  to  the  ■'■ilest  use,  though  it  was  not  the  design  of  him  that  made  it, 

21.  If  a  man  purge  himself  from  these — Vessels  of  dishonour,  so  as  to  have  no 
fellowship  with  them. 

22.  Flee  youthful  desires — Those  peculiarly  incident  to  youth;  Follow  peace, 
with  tte»?i— Unity  with  all  true  believers,  out  of  a  pure  heart — Youthful  desires 
destroy  this  purity:  righteousness,  faith,  love,  peace,  accompany  it. 

"JA.  A  servant  of  the  Lord  must  not — Eagerly  or  passionately,  strive — As  do  the 
vain  wranslers  spoken  of  ver.  23,  but  be  apt  to  teach — Chiefly  by  patience  end  un- 
wearied a  -isiduity. 

25.  In  meekness — He  has  often  need  of  zeal,  always  of  meekness,  ifhap?y  God 
For  it  is  wholly  his  work,  may  give  them  repentance — The  acknowledging  ol 

the  truth  would  then  quickly  follow. 

26.  Who — At  present,  are  not  only  captives,  but  asleep ;  utterly  insensible  (tt 
their  captivitv. 


CHAPTER  III.  553 

III.      But  know  this,  that  in  the  last  days  grievous  times  will  come 

2  For  men  will  be  lovers  of  themselves,  lovers  of  money,  arrogant 
proud,  evil-s]»eakers,  disobedient  to  parents,  ungrateful,  unholy. 

3  Without  natural  affection,  implacable,  slanderers,  intemperate, 

4  fierce,  despisers  of  good  men.  Traitors,  rash,  puffed  up,  lovers  of 

5  pleasure  more  than  lovers  of  God ;   Having  a  form  of  godliness, 

6  but  denying  the  power  of  it.     From  these  also  turn  away.     For 
of  these  are  they  who   creep   into  houses,   and   captivate  silly 

7  women,  laden  with  sins,  led  away  by  various  desires.  Ever  learn- 
d  ii  g,  but  never  able  to  come  to  the  knowledge  of  the  truth.    Now 

as  Jannes  and  Jambres  withstood  Moses,  so  do  these  also  with- 
stand the  truth;  men  of  corrupt  minds,  void  of  judgment  as  to 
9  the   faith.     But  they  shall   proceed   no  farther ;   for  their  folly 

10  shall  be  manifest  to  all  men,  as  theirs  also  was.     But  thou  hast 
accurately  traced  my  doctrine,  manner  of  life,   intention,  faith, 

11  long-suffering,    love,    patience.   Persecutions,    afflictions,  which 
befell  me  at  Antioch,  at  Iconium,  at  Lystra  ;  what  persecutions 

12  I  endured ;  but  the  Lord  delivered  me  out  of  all.     Yea,  and  all 
that  are  resolved  to  live  godly  in  Christ  Jesus,  shall  suffer  perse- 

13  cution.    But  evil  men  and  impostors  will  grow  worse  and  worse, 

14  deceiving,  and  being  deceivf-d.     But  continue  thou  in  the  things 
which  thou  hast  learned,  and  been  fully  assured  of,  knowing  of 

15  whom  thou  hast  learned  them,  And  that  from  an  infant  thou  hast 
known  the  Holy  Scriptures,  which  are  able  to  make  thee  wise 

III.  1.  In  the  last  days — The  time  of  the  Gospel  dispensation,  commencing  at  the 
time  of  our  Lord's  death,  is  pe/.'r'iarly  styled  the  last  days:  grievous — Trouble- 
some and  dangerous. 

2.  For  men — Even  in  the  Church,  icill  be — In  great  numbers,  and  to  a  highei 
degree  than  ever,  lovers  of  themselves — Only,  not  their  neighbours,  the  first  root 
of  evil :  lovers  of  money — The  second. 

3.  Without  natural  affection — To  their  own  children,  intemperate,  fierce — Both 
fl..c  soft  and  too  hard. 

4.  Lovers  o/ sensual  pleasure — Which  naturally  extinguishes  all  love  and  sense 
of  God. 

5.  Having  a  form — An  appearance  of  godliness,  but  not  reganling,  nay,  even 
denying  and  blaspheming,  the  inward  power  and  reality  of  it.  Is  not  this  emi- 
nently fulrll'ed  at  this  dayl 

6.  Of  these — That  is,  mere  formalists. 

7.  Ever  learning — New  things;  but  not  the  truth  of  God. 

8.  Several  ancient  v/riters  speak  oi  Jannes  a.nd  JaJtihres,  as  the  chief  of  the 
Egyptian  magicians:  men  of  corrupt  minds — Impure  notions  and  wicked  inclina- 
tions; void  of  judgment — Gluite  ignorant,  as  well  as  careless,  of  true,  spiritual 
religion. 

9.  TViey  shall  proceed  no  farther — In  gaining  proselytes. 

12.  All  that  are  resolved  to  live  godly — Therefore  count  the  cost.  Art  thou  le 
solved  1  in  Christ — Out  of  Christ  there  is  no  godliness;  shall  suffer  persecution — 
More  or  less.  There  is  no  exception.  Either  the  truth  of  Scripture  fails,  or  those 
*hat  think  they  are  religious,  and  are  not  persecuted,  in  some  shape  or  other,  on 
that  very  account,  deceive  themselves. 

13.  Deceiving  and  being  deceived — He  who  has  once  begun  to  deceive  others  is, 
both  the  less  likely  to  recover  from  his  own  error,  and  the  more  ready  to  era- 
brace  the  errors  of  other  men. 

14.  Of  whom — Even  from  me,  a  teacher  approved  of  God. 

15.  Prom  an  infant  thou  hast  known  the  Holy  Scriptures — Of  the  Old  Testa- 
ment. These  only  were  extant  when  Timothy  was  an  infant;  which  are  able  Ui 
make  thee  wise  unto  salvation  through  faith — In  the  Messiah  that  was  to  come 
How  much  more  are  the  Old  and  New  Testament  together  able,  in  GodN  hand, 


554  11.  TIMOTHY 

IG  unto  salvation,   through    faith   which  is    in  Christ  Jesus.      All 

Scripture  is  inspired  of  God,  and  is  profitable  for  doctrine,  foi 
17  reproof,  for  correction,  for  instruction  in  righteousness;    Thai 

the  man  of  God  maybe  perfect,  thoroughly  furnished  unto  every 

good  work. 
[V.     I  charge  thee  therefore  before  God  and  the  Lord  Jesus  Christ, 

who  will  judge  the  living  and  the  dead  at  his  appearing,  and 

2  his    kingdom.    Preach    the   word ;    be    instant   in  season ;    con 
vince,    rebuke,    exhort,  with    all    long-suffering   and   teaching 

3  For  the  time  will  come  when  they  will  not  endure  wholesrme 
doctrine,  but  will    heap   up  to   themselves   teachers,  according 

4  to  their  own  desires,  liaving  itching  ears.     And  they  will  turn 

5  away  their  ears  from  the  truth,  and  turn  aside  to  fables.     But 
watch  thou  in  all  things,  endure  affliction,  do  the  work  of  an 

6  evangelist,  fulfil  thy  ministry.    For  I  am  now  ready  to  be  offered 

7  up,  and  the  time  of  my  departure  is  at  hand.     I  have  foughl 
the   good   fight,   1  have  finished   the   course,    I    have    kept  the 

8  faith  ;  Henceforth  there  is  laid  up  for  me  the  crown  of  righteous- 

to  make  us  more  abundantly  wise  unto  salvation  1    Even  such  a  measure  ol 
present  salvation,  as  was  not  known  before  Jesus  was  glorified. 

16.  All  Scripture  is  inspired  of  God — The  Spirit  of  God  not  only  once  inspired 
those  who  wrote  it,  but  continually  inspires,  supernaturally  assists  those  that  read 
it  with  earnest  prayer.  Hence  it  is  so  profitable  for  doctrine,  for  instruction  of 
the  ignorant,  for  the  reproof  or  conviction  of  them  that  are  in  error  or  sin:  for 
the  correction  or  amendment  of  whatever  is  amiss,  and  for  instructing  or  train- 
ing up  the  children  of  God  in  all  righteousness. 

17.  That  the  man  of  God — He  that  is  united  to  and  approved  of  God ;  may  be 
perfect — Blameless  himself,  and  thoroughly  furnished — By  the  Scripture,  either  to 
teach,  reprove,  correct,  or  train  np  others. 

IV.  1. 1  charge  thee  therefore — This  is  deduced  from  the  whole  preceding  chap- 
ter, at  his  appearing,  and  his  kingdom — That  is,  at  his  appearing  in  the  kingdom 
of  liis  glory. 

2.  Be  instant — Insist  on,  urge  these  things,  in  season,  out  of  season — That  is, 
continually,  at  all  times  and  places.  It  might  be  translated,  vnth  and  without 
opportunity — Not  only  when  a  fair  occasion  is  given ;  even  when  there  is  none, 
one  must  be  made. 

3.  For  they  will  heap  up  teachers — Therefore  thou  hast  need  of  all  long-suffer- 
ing;  according  to  their  own  desires — Smooth  as  they  can  wish;  having  itching 
ear  — Fond  of  novelty  and  variety,  which  the  number  of  new  teachers,  as  well  as 
their  empty,  soft,  or  philosophical  discourses  pleased.  Such  teachers,  and  such 
hearers,  seldom  are  much  concerned  with  what  is  strict  or  to  the  purposo:  heap 
to  t/temselves — Not  enduring  sound  doctrine,  they  will  reject  the  sound  preachers, 
and  gather  together  all  that  suit  their  own  taste.  Probably  they  send  out  one 
another  as  teachers,  and  so  are  never  at  a  loss  for  numbers. 

5.  Watch — An  earnest,  constant,  persevering  exercise.  The  Scripture  wa'ch- 
ina:,  or  waiting,  implies  steadfast  faith,  patient  hope,  labouring  love,  unceasing 
prayer;  yea,  the  mighty  exertion  of  all  the  affections  of  the  soul  that  a  man  is 
capable  of;  in  all  things — Whatever  you  are  doing,  yet  in  that,  and  it,  ir  all 
thir.rs,  watch:  do  the  work  of  an  evangelist — Which  was  next  to  that  oi  aj 
apostle. 

6.  The  time  of  my  depo,rture  is  at  hand — So  undoubtedly  God  had  shown  him; 
I  am  ready  to  be  offered  up — Literally,  to  be  poured  out — as  the  wine  and  oil  were 
on  the  ancient  sacrifices. 

8.  The  crovm  of  that  righteousness — Which  God  has  imputed  '■>  me  and 
wrought  in  me;  will  render  to  all — This  increases  the  joy  of  Paul,  and  encou- 
rages Timotheus.  Many  of  these  St.  Paul  himself  had  gained:  inat  have  lo  red 
Ms  appearing — Which  only  a  real  Christian  can  do.  I  say  a  real  Christian,  to 
comply  with  thr  n.  de  of  the  times:  else  they  would  not  understand,  althous:h 
the  word  Christian   necessari.y   implies  whatsoever  is  holy,  as  God   is  holv 


CHAPTER  1\  5r>5 

ness,  which  the  Lord  the  righteous  Judge  will  rendi  r  lue  in  thai 

day,  and  not  to  nie  only,  but  to  all  them  likewise  that  have  loved 

his  appearing. 
9       Do  thy  diligence  to  come  to  me  shortly,  For  Demas  hath  for- 
10  saken  me,  loving  the  present  world,  and  is  gon.  to  Thessalonica, 
I J   Crescens  to  Galatia,  Titus  to  Dalmatia.    Only  Luke  is  with  me. 

Take  Mark  and  bring  him  with  thee,  for  he  is  profitable  to  me 

1 2  for  my  ministry.    Tychicus  I  have  sent  to  Ephesus.    When  thou 

13  comest,  bring  the  cloak  which  I  left  at  Troas  with  Carpus,  and 

14  the  books,  especially  the  parchments.  Alexander  the  copper- 
smith did  me  much  evil ;   the  Lord  will  reward  him  according  to 

15  his  works.     Of  whom  be  thou  also  aware;  for  he  hath  greatly 

16  withstood  our  words.  At  my  first  defence  no  man  appeared 
with  me,  but  all  forsook  me :  may  it  not  be  laid  to  their  charge ! 

n  But  the  Lord  stood  by  me,  and  strengthened  me,  that  through  me 
the  preaching  might  be  fully  known,  even  that  all  nations  might 

IS  hear:  and  I  was  delivered  out  of  the  mouth  of  the  lion.  And 
the  Lord  will  deliver  me  from  every  evil  work,  and  preserve  mc 
unto  his  heavenly  kingdom ;  to  whom  he  the  glory  for  ever  and 
ever.     Amen. 

19  Salute  Priscilla,  and  Aquila,  and  the  family  of  Onesiphorus 

20  Erastus  abode  at  Corinth  ;  but  Trophimus  I  have  left  at  Miletus 

21  sick.  Do  thy  diligence  to  come  before  winter.  Eubulus  saluteth 
thee,  and  Pudens,  and  Linus,  and  Claudia,  and  all  the  brethren. 

22  The  Lord  Jesus  Christ  he  with  thy  spirit.    Grace  he  with  you. 

Strictly  speaking,  to  join  real  or  sincere  to  a  word  of  so  complete  an  import,  is 
grievously  to  debase  its  noble  signification,  and  is  like  adding  long  to  eternity,  or 
wide  to  immensity. 

9.  Come  to  me — Both  that  he  might  comfort  him,  and  be  strengthened  by  him. 
Timotheus  himself  is  said  to  have  suffered  at  Ephesus. 

10.  Demas — Once  my  fellow  labourer,  Philem.  ver.  24,  hath  »fnrsaken  vie 
Crescens — Probably  a  preacher  also,  is  gone  with  my  consent,  to  Galatia;  Titus, 
to  Dalmatia,  having  now  left  Crete.     These  either  went  with  him  to  Rome,  or 
visited  him  there. 

11.  Only  Lnike — Of  my  fellow  labourers,  is  with  me — But  God  is  with  me;  and 
It  is  enough.  Take  Mark — Who,  though  he  once  departed  from  the  work,  is 
now  again  profitable  to  me. 

13.  Tlie  cloak — Either  the  Toga,  which  belonged  to  him  as  a  Roman  citizen, 
or  an  upper  garment,  which  might  be  needful  as  winter  came  on;  which  I  left  at 
Troas  with  Carpus — Who  was  probably  his  host  there ;  especiallij  the  parchments 
— The  books  written  on  parchment. 

14.  The  Lord  will  reward  him — This  he  spoke  prophetically. 

16.  All — My  friends  and  companions,  forsook  me — And  do  we  expect  to  find 
such  as  will  not  forsake  usl  My  first  defence — Before  the  savage  emperor,  Nero. 

17.  The  preaching — The  Gospel  which  we  preach. 

18.  And  the  Lord  will  deliver  mc  from,  every  evil  work — Which  is  far  more  than 
delivering  me  from  death ;  yea,  and  over  and  above ;  preserve  me  unto  his  heaven^ 
iy  kingdom — Far  better  than  that  of  Nero. 

20.  When  I  came  on,  Erastus  abode  at  Corinth — Being  chamberlain  of  the 
city;  Rom.  xvi,  23,  but  Trophimus  I luive  left  sick — Not  having  nower  (as  nei- 

■       ■      les  when  he  pleased,  db 


ther  had  any  of  the  apostles)  to  work  miracles  when  he  pleased,  but  only  when 
Qod  pleas 


NOTES 


OM 

ST.  PAUL'S  EPISTLE  TO  TITUS. 


Titos  \/as  converted  from  heathenism  by  Si.  Paul,  Gal.  ii,  3,  ana,  as  it  seeiufc 
7ery  early,  since  the  apostle  accoimted  him  as  his  brother  at  his  first  going  into 
Macedonia.  And  he  managed  and  settled  the  Churches  there,  when  St.  Paul 
thought  it  not  good  to  go  thither  himself.  He  had  now  left  him  at  Crete,  to  regu- 
late the  Churches;  to  assist  him  wherein,  he  wrote  this  epistle,  as  is  generally 
believed,  after  the  first,  and  before  the  second  to  Timothy.  The  tenor  and  style 
are  much  alike  in  this  and  in  those,  and  they  cast  much  light  on  each  other;  and 
are  worthy  the  serious  attention  of  all  Christian  ministers  and  Churches  in  all 
ages. 

THIS    EPISTLE    HAS    FOUR    PARTS: 

I.  The  inscription  Chap,  i,  1-4 

II.  The  instruction  of  Titus  to  this  efleci, 

1.  Ordain  good  presbyters            5-9 

2.  Such  as  are  especially  needful  at  Crete 10-12 

3.  Reprove  and  admonish  the  Cretans 13-16 

4.  Teach  aged  men  and  women ii,  1-5 

And  young  men,  being  a  pattern  to  them 6-8 

And  servants,  urging  them  by  a  glorious  motive   ....  9-15 

5.  Press  obedience  to  magistrates,  and  gentleness  to  all  men      .        .  iii,  1,  '2 
Enforcing  it  by  the  same  motive 3-7 

6.  Good  works  are  to  be  done,  foolish  questions  avoided,  heretics 

shunned 8-11 

HI.  An  invitation  of  Titus  to  Nicopolis,  with  some  admonitions  .        12-14 

1 V.  The  conclusion 15 

cc 


TITUS. 


1  Paul,  a  servant  of  God,  and  an  apostle  of  Jesus  C>irist,  ac- 
cording to  the   faith   of  the  elect  of  God,  and   the   knowledge 

2  of  the  truth  which  is  after  godliness,    In  hope  of  eternal  life, 
which  God,  who  cannot  lie,  promised  before  the  world  began ; 

3  And  he  hath  in  his  own  times  manifested  his  word,  through  the 


Verse  1.  Paul,  a  servant  of  God,  and  an  apostle  of  Jesus  Christ — Titles  suitable 
to  the  person  of  Paul,  and  the  office  he  was  assigning  to  Titus,  according  to  f)' 
faith — The  propagating  of  which  is  the  proper  business  of  an  apostle.  A  se^-vani 
of  God — According  to  the  faith  of  the  elect.  An  apostle  of  Jesus  Christ — Accord 
ing  to  the  knowledge  of  the  truth.  We  serve  God,  according  to  the  measure  cf 
our  faith:  we  fulfil  our  public  office  according  to  the  measure  of  our  kncw- 
ledge.  The  truth  that  is  after  godliness — Which  in  every  point  runs  parallel 
with  and  supports  the  vital,  spiritual  worship  of  God;  and  indeed  has  no  oiher 
end  or  scope.  These  two  verses  contain  the  sum  of  Christianity,  which  Titus 
was  always  to  have  in  his  eye,  of  the  elect  of  God — Of  all  real  Christians. 

2.  In  hope  of  eternal  life — The  grand  motive  and  encouragement  of  every 
fipostle  and  every  servant  of  God;  which  God  promised  before  the  world  began — 
To  Christ  our  head. 

3.  And  he  hath  in  his  own  times — At  sundry  times:  and  his  own  times  are  fittcss 
for  his  own  work.    What  creature  dares  ask.  Why  no  sooner  1  manifested  hit 


CHAPTER  I.  557 

preaching  wherewith  I  am  entrusted,  acc^raing  to  the  cnmmand- 

4  ment  of  God  our  Saviour :  To  Titus,  my  own  son  after  ihe  com- 
mon faith,  grace,  mercy,  and  peace  from  God  the  Father,  and  the 
Lord  Jesus  Christ  our  Saviour. 

5  For  this  cause  I  left  thee  in  Crete,  that  thou  mightest  set  in 
order  the  things  which  are  wanting,  and  ordain  elders  in  every 

6  city,  as  1  appointed  thee :  If  a  man  is  blameless,  the  husband  of 
one  wife,  having  believing  children,  not  accused  of  luxury,  or 

7  unruly.  For  a  bishop  must  be  blameless,  as  the  steward  of  God  ; 
not  self-willed,  not  passionate,  not  given  to  wine,  not  a  striker, 

8  not  desirous  of  filthy  gain:  But  hospitable,  a  lover  of  good  men, 

9  prudent,  just,  holy,  temperate;  Holding  fast  the  faithful  word,  as 
he  hath  been  taught,  that  he  may  be  might)-  by  sound  doctrine 

10  both  to  exhort  and  to  convince  the  gainsayers.  For  there  are 
many  unruly  and  vain  talkers  and  deceivers,  especially  they  of 

11  the  circumcision.  Whose  mouths  must  be  stopped,  who  overturn 
whole   families,   teaching  things  which  they  ought  not,  for  the 

12  sake  of  filthy  gain.  One  of  themselves,  a  prophet  of  their  own, 
hath  said.  The  Cretans  are  always  liars,  evil  wild  beasts,  lazy 

13  gluttons.     This  witness  is  true ;  therefore  rebuke  them  sharply, 

14  that  they  may  be  sound  in  the  faith ;  Not  giving  heed  to  Jewish 

15  fables,  and  commandments  of  men,  that  turn  from  the  truth.  To 
the  pure  all  things  are  pure ;  but  to  the  defiled  and  unbelieving 
nothing  is  pure ;    but  both  their  understanding  and  conscience 

16  are  defiled.     They  profess  to  know  God,  but  by  their  works  they 

word — Containing  that  promise,  and  the  whol*  truth  which  is  after  godliness: 
through  the  preaching  wherewith  I  am  entrusted^  according  to  the  commandment  oj 
God  our  Saviour — And  who  dares  exercise  this  office  on  any  less  authority  1 

4.  Mij  own  son — Begot  in  the  same  image  of  God,  and  repaying  a  paternal 
with  a  filial  afiection.  The  common  faith — Common  to  me  and  all  my  spiritual 
children.  • 

5.  The  things  which  are  wanting — Which  I  had  not  time  to  settle  myself;  or- 
dain elders — Appoint  the  most  faithful,  zealous  men  to  watch  over  the  rest. 
Their  character  follows,  ver.  6-9.  These  were  the  elders,  or  bishops,  that  Paul 
approved  of;  men  that  had  living  faith,  a  pure  conscience,  a  blameless  life. 

6.  The  husband  of  one  wife — Surely  the  Holy  Ghost,  by  repeating  this  so  oiler 
designed  to  leave  the  Romanists  without  excuse. 

7.  As  the  steward  of  God — To  whom  he  entrusts  immortal  souls:  Not  selj ■ 
■willed — Literally,  not  pleasing  himself ; — but  all  men  for  their  good  to  edification : 
Not  passiojiate — But  mild,  yielding,  tender. 

9.  As  he  hath  been  taught — Perhaps  it  might  be  more  literally  rendered,  accord- 
ing to  the  teaching,  or  doctrine  of  the  apostles,  alluding  to  Acts  ii,  4^. 

10.  They  of  the  circumcision — The  Jewish  converts. 

11.  Stopped — The  word  properly  means,  to  put  a  bit  into  the  mouth  of  an  un- 
ruly horse. 

12.  A  prophet — So  all  poets  were  anciently  called.  But  besides  Diogenes, 
Laertius  says  that  Epimenides,  the  Cretan  poet,  foretold  many  things.  Evil  wild 
beastc —Fitrce  and  savage. 

14  Commandments  of  men — The  Jevnsh  or  other  teachers,  whoever  they  were 
that  turned  from  the  truth. 

15.  To  the  pure — Those  whose  hearts  are  purified  by  faith,  (this  we  allow,")  all 
things  are  pure — All  kinds  of  meat;  the  Mosaic  distinction  between  clean  and 
unclean  meats  being  now  taken  away;  but  to  the  defied  and  unbelieving  nothing 
is  pure — The  apostle  joins  defiled  and  unl>elieving,  to  intimate  that  nothing  can 
be  clean  without  a  true  faith.  For  both  the  understanding  and  conscience,  those 
Jeading  powers  of  the  soul,  are  polluted;  consequently  so  is  the  man  and  all  he 
does. 
36 


55b  TITUS 

deny  him,  being  abominable  and  disobedient,  and  void  of  judg 
ment,  as  to  every  good  work. 
II.       But  speak  thou  the  things  which  become  wholesome  doctrine 

2  That  the  aged  men  be  vigilant,  serious,  prudent,  sound  in  faith, 

3  love,  patience  :   That  the  aged  women  in  like  manner  be  in  be- 
haviour as  becometh  holiness  ;  not  slanderers,  not  given  to  much 

4  wine  ;  teachers  of  that  which  is  good  :    That  they  instruct  thr 
young  women  to  be  wise,  to  love  their  husbands,  to  love  thei 

5  children,  Discreet,  chaste,  keepers  at  home,  good,  obedient  tc 
their  own  husbands,  that  the  word  of  God  be  not  blasphemed 

6  The  young  men  likewise  exhort  to  be   discreet.   In  all  things 

7  showing  thyself  a  pattern  of  good  works,  in  doctrine,  uncorrupt- 

8  ness,  seriousness.  Wholesome  speech,  that  cannot  be  reproved  ; 
that  he  who  is  on  the  contrary  part  may  be  ashamed,  having  no 

9  evil  thing  to  say  of  us.     Exhort  servants  to  be  subject  to  their 
own  masters,  to  please  thein  in  all  things,  not  answering  again, 

10  Not  stealing,  but  showing  all  good  fidelity,  that  they  may  in  all 
things  adorn  the  Gospel  of  God  our  Saviour. 

11  For  the  saving  grace  of  God  hath  appeared  to  all  men.  In 

12  structing  us,  that  having  renounced  ungodliness  and  all  worldly 
desires,  we  should  live  soberly,  and  righteously,  and  godly,  in 

II.  1.  Wholesome — Restoring  and  preserving  spiritual  health. 

2.  Vigilant — As  veteran  soldiers,  not  easily  to  be  surprised:  Patience — A  vir- 
tue particularly  needful  for,  and  becoming  them.  Serious — Not  drolling,  or 
diverting,  on  the  brink  of  eternity. 

3.  In  behaviour — The  particulars  whereof  follow;  as  becometh  holiness — Lite- 
rally, observing  a  holy  decorum:  not  slanderers — Or  evil  speakers;  not  given  tc 
much  wine — If  they  use  a  little  for  their  own  infirmities.  Teachers — Age  ano 
experience  call  them  so  to  be ;  let  them  teach  good  only. 

4.  That  they  instruct  the  young  women — These  Timothy  was  to  instruct  him- 
self, Titus  by  the  elder  women ;  to  love  their  husbands,  their  children — With  a 
tender,  temperate,  holy,  wise  affection.     O  how  hard  a  lesson ! 

.5.  Discreet — Particularly  in  the  love  of  their  children ;  Chaste — Particularly 
in  the  love  of  their  Imsbands;  keepers  at  home — Whenever  they  are  not  called 
out  by  works  of  necessity,  piety,  and  mercy ;  Good — Well  tempered,  sweet,  soft, 
obliging;  Obedient  to  their  husbands — Whose  will,  in  all  things  lawful,  is  a  rule 
to  the  wife;  That  the  word  of  God  be  not  blasphemed — Or  evil  spoken  of;  parti- 
cularly by  unbelieving  husbands;  who  lay  all  the  blame  on  the  religion  of  their 
wives. 

6.  To  be  discreet — A  virtue  rarely  found  in  youth. 

7.  Showing  thyself  a  pattern — Titus  himself  was  then  young;  m  the  doctrine 
which  thou  leachest  in  public:  (As  to  matter,  nncorruptness ;  as  to  the  manner  ol 
delivering  it,  Seriousness — Weightiness,  solemnity.) 

8.  Wholesome  speech — In  private  conversation. 

9.  Please  them  in  all  tJiings — Wherein  it  can  be  done  without  sin;  not  answer- 
ing again — Th(jugh  blamed  unjustly.  This  honest  servants  are  most  apt  to  do: 
not  stealing — Not  taking  or  giving  any  thing  without  their  masters'  leave:  this 
fair-spoken  servants  are  apt  to  do. 

10.  Shovnng  all  good  fdclity — Soft,  obliging  faithfulness;  that  they  may  acorn 
the  doctrine  of  Gnd  our  Saviour — More  than  St.  Paul  says  of  kings.  How  he 
raises  the  lowness  of  bis  subject !     So  may  they  the  lowncss  of  their  condition. 

11.  The  saving  grace  of  Gnd — So  it  is  in  its  nature,  tendency,  and  desigii . 
kath  appeared  to  all  men — High  and  low. 

12.  Instructing  us — All  who  do  not  reject  it;  that  having  renounced  ungodli- 
ness— Whatever  is  contrary  to  the  fear  and  love  of  God;  and  worldly  desires— 
Which  are  oppositp  \r>  sobriety  and  righteousness;  loe  should  live  soberly — In  all 
purity  and  holiness.  Sobriety,  in  the  Scripture  sense,  is  rather  the  whole  tem- 
per of  a  man,  than  a  sing'e  virtue  in  him.    It  comprehends  all  that  is  opposite  to 


CHAPTER  111.  659 

13  the  present  world,  Looking  for  the  blessed  hope  and  the  glorious 
appearing  of  the   great  God,   even  our  Saviour  Jesus  Christ ; 

14  Who  gave  himself  for  us,  that  he  might  redeem  us  from  all  ini- 
quity, and  purify  to  himself  a  peculiar  people,  zealous  of  good 

15  works.  These  things  speak  and  exhort,  and  rebuke  with  all 
authority  :  let  no  man  despise  thee. 

III.     Remind  them  to  be  subject  to  principalities  and  powers,  to 

2  obey  magistrates,  to  be  ready  for  every  good  work ;  To  speak 
evil  of  no  man,  not  to  be  quarrelsome,  to  be  gentle,  showing  all 

3  meekness  toward  all  men.  For  we  also  were  formerly  without 
understanding,  disobedient,  deceived,  enslaved  to  various  desires 
and  pleasures,   living  in  wickedness  and   envy,   hateful,  hating 

4  one  another :   But  when  the   kindness  and  love  of  God  our  Sa- 

5  vie  ir  toward  man  appeared.  Not  by  works  of  righteousness 
wh  ch  we  have  done,  but  according  to  his  own  mercy  he  saved 
us,  by  the   laver  of  regeneration,  and   renewing  of  the  Holy 

6  Ghost :   Which  he  poured  forth  richly  upon  us,  through  Jesus 

7  Christ  our  Saviour,  That  being  justified  by  his  grace,  we  might 

8  become  heirs,  according  to  the  hope  of  eternal  life.  This  is  a 
faithful  saying,  and  these  things  I  will  that  thou  affirm  constant- 
ly, that  they  who  have  believed  in  God  be  careful  to  excel  in 

the  drowsiness  of  sin,  the  folly  of  ignorance,  the  unlioliness  of  disorderly  pas- 
sions. Sobriety  is  no  less  than  all  the  powers  of  the  soul,  being  consistently  and 
constantly  awake,  duly  governed  by  heavenly  prudence,  and  entirely  conforma- 
ble to  holy  atl'ections;  and  righteously — Doing  to  all  as  we  would  they  should  do 
to  us;  arid  godly — As  those  who  are  consecrated  to  God  both  in  heart  and  life. 

13.  Looking — With  eager  desire  for  that  glorious  ajfpcaring — "Which  we  hope 
for;  of  the  great  God,  even  our  Saviour  Jesus  Christ — So  that  if  there  be  (accord- 
ing to  the  Arian  schenae)  a  great  God  and  a  little  God,  Christ  is  not  the  little  God, 
but  the  great  one. 

14.  Who  gave  ki7n$elf  for  us — To  die  in  our  stead;  that  he  might  redeem  us — 
Miserable  bond  slaves,  as  well  from  the  power  and  the  very  being,  as  from  the 
guilt  of  all  our  sins. 

15.  Let  no  man  despise  thee — That  is,  let  none  have  just  cause  to  despise  thee. 
Yet  they  surely  will.  Men  who  know  not  God  will  despise  a  true  minister  of 
his  word. 

III.  1.  Reviind  them — All  the  Cretan  Christians,  to  be  subject — Passively,  not 
resisting,  to  principalities — Supreme ;  and  powers — Subordinate  governors ;  and 
lo  obey — them  actively,  so  far  as  conscience  permits. 

2.  To  speak  evil — Neither  of  them  nor  any  man ;  not  to  be  quarrelsome — To 
assault  none ;  to  he  gentle — When  assaulted ;  toward  all  men — Even  those  who 
are  such  as  we  were. 

3.  For  we — And  as  God  hath  dealt  with  us,  so  ought  we  to  deal  with  our 
neighbour;  were  without  uiiderstanding — Wholly  ignorant  of  God;  and  disobe- 
dient— When  he  was  declared  to  us. 

4.  When  the  love  of  God  appeared — By  the  light  of  his  Spirit  to  our  inmost 

lOUl. 

5.  Not  by  works — In  this  important  passage  the  apostle  presents  us  with  a  de- 
;  jhlful  view  of  our  redemption.     Herein  we  have,  I.  The  cause  of  it:  not  our 

T'.or'ji-  or  righteousness,  but  the  kindness  an  1  love  of  God  our  Saviour.  II.  The 
effects,  which  are,  1.  Justification,  being  justified,  pardoned,  and  accepted  through 
ihe  alone  merits  of  Christ,  not  from  any  desert  in  us,  but  according  to  his  own 
ineicy  by  his  grace,  his  free,  unmerited  goodness:  2.  Sanctification ;  expressed 
by  the  laver  of  regeneration,  (that  is,  baptism,  the  thing  signified,  as  well  at->  the 
outward  sign,)  and  the  renewal  of  the  Holy  Ghost;  which  purifies  the  soul  as 
water  cleanses  the  body,  and  renews  it  in  the  who'  ■  image  of  God.  III.  The 
consummation  of  all,  tliat  we  might  become  heirs  of  i  ernal  life,  ai  d  live  new  in 
the  joyful  hope  of  it. 


560  TITDS. 

9  good  works;  these  things  are  good  and  profitable  to  men.     Bu 
avoid  foolish  questions,  and  genealogies,  and  contentions,  and 

10  strivings  about  the  law ;  for  they  are  unprofitable  and  vain.     A 

11  heretic,  after  a  first  and  second  admonition,  reject,  Knowing  that 
such  a  one  is  perverted  and  sinneth,  being  self-condemned. 

13       When  I  shall  send  Artemas  or  I'ychicus  to  thee,  be  diligent 
to  come  to  me  to  Nicopolis ;   for  I  have  determined  to  winter 

13  there.       Send    forward  with    diligence  Zenas  the   lawyer,  and 

14  ApoUos,  that  they  may  want  nothing.    And  let  ours  also  learn  to 
excel  in  good  works  for  necessary  uses,  that  they  be  not  unfruit- 

15  ful.    All  that  are  with  me  salute  thee.     Salute  them  that  love  u& 
in  the  faith.     Grace  be  with  you  all. 


8.  Be  careful  to  excel  in  good  works — Though  the  apostle  does  not  lay  these  for 
the  Ibundation,  yet  he  brings  them  in  at  their  proper  place;  and  then  mentions 
iliem,  not  slightly,  but  as  aflairs  of  great  importance.  He  desires  that  all  believ- 
ers should  be  careful — Have  their  thoughts  upon  them,  use  their  best  contrivance, 
their  utmost  endeavours,  not  barely  to  practise,  but  to  excel,  to  be  eminent  and 
distinguished  in  them:  because  though  they  are  not  the  ground  of  our  reconcili 
alion  with  God,  yet  they  are  amiable  and  honourable  to  the  Christian  profession, 
arid  projitable  to  men — Means  of  increasing  the  everlasting  happiness  both  of 
ourselves  and  others. 

10.  A  heretic,  after  a  first  and  second  admonition,  reject — Avoid,  leave  to  him- 
self. This  is  the  only  place  in  the  whole  Scripture  where  this  word  heretic  oc- 
curs; and  here  it  evidently  me.ins  a  man  that  obstinately  persists  in  contending 
about  Toolish  questions,  and  thereby  occasions  strifes  and  animosities,  schisms 
and  parties  in  the  Church.  This,  and  this  alone,  is  a  heretic  in  the  Scripture 
sense.  And  his  punishment  likewise  is  here  fixed.  Shun,  avoid  him,  leave  him 
1.0  himself.  As  for  the  popish  sense,  "A  man  that  errs  in  fundamentals,"  although 
it  crept,  with  many  other  things,  early  into  the  Church,  yet  it  has  no  shadow  ol 
foundation,  either  in  the  Old  or  New  Testament. 

11.  Such  a  one  is  perverted — In  his  heart,  at  least;  and  sinneth,  being  self-con- 
demncd — Being  convinced  in  his  own  conscience  that  he  acts  wrong. 

12.  When  I  shall  send  Artemas  or  Tychicus — To  succeed  thee  in  thy  office 
Titus  was  properly  an  evangelist,  who,  according  to  the  nature  of  that  office,  had 
no  fixed  residence,  but  presided  over  other  elders  wherever  he  travelled  from 
place  to  place,  assisting  each  of  the  aposiles  according  to  the  measure  of  his  abili- 
ties. Come  to  me  to  Nicopolis — Very  probably  not  the  Nicopolis  in  Macedonia, 
as  the  vulgar  subscription  asserts :  (indeed  none  of  those  subscriptions  at  the  end 
of  St.  Paul's  epistles  are  of  any  authority.)  Rather,  it  was  a  town  of  the  same 
name,  which  lay  upon  the  seacoast  of  Epirus;  for  I  have  determined  to  wintei 
there — Hence  it  appears  he  was  not  there  yet.  If  so,  he  would  have  said,  to  win- 
ter her».    Consequently  this  letter  was  not  written  fiom  thence. 

13.  Send  forward  Zenas  the  lawyer — Either  a  Roman  lawyer,  or  an  expou  rii^r 
of  the  Jewish  law. 

14.  And  let  ours  also — All  our  brethren  at  Crete;  learn — Both  by  thv  adr  tui- 
tion and  example.  Perhaps  they  had  not  before  assisted  Zenas  and  ApoU  i  «l« 
they  ought  to  have  done. 


NOTES 


ST.  PAUL'S  EPISTLE  TO  PHILEMON. 


Onesimus,  servant  of  Philemon,  an  eminent  person  in  Colosse,  ran  away  fioia 
Lis  master  to  Rome.  Here  he  was  converted  to  Christianity  by  St.  Paul,  whc  senl 
fum  back  to  his  master  with  this  letter.  It  seems  Philemon  not  only  pardcned, 
bat  gave  him  his  liberty ;  seeing  Ignatius  makes  mention  of  him  as  succeeding 
Timotheus,  at  Ephesus. 

THE  LETTER  HAS  THREE  PARTS! 

I.  The  inscription ,  i_3 

II.  After  commending  Philemon's  faith  and  love 4-7 

He  desires  him  to  receive  Onesimus  again 8-21 

And  to  prepare  a  lodging  for  himself       .  .        .  .  2-J 

III.  The  conclusion 23-ij 


PHILEMON. 


1  Paul,  a  prisoner  of  Christ  Jesus,  ami  Timotheus  a  brother, 

2  to  Philemon  the  beloved  and  our  fellow  labourer,  And  to  the 
beloved  Apphia,  and  Archippus  our  fellow  soldier,  and  the  Church 

3  which  is  in  thy  house :  Grace  he  unto  you,  and  peace  from  God 
our  Father,  and  the  Lord  Jesus  Christ. 

4  I   thank  my  God,    making  mention    of  thee   always    in    my 

5  prayers,  (Hearing  of  thy  faith  which  thou  hast  toward  the  Lord 

6  Jesus,  and  love  toward  all  saints,)  That  the  communication  of 
thy  faith  may  become  effectual,  by  the  acknowledgment  of  eve  ) 

7  good  thing  which  is  in  you  toward  Christ  Jesus,     For  we  have 
great  joy  and  consolation  in  thy  love,  because  the  bowels  of  the 

8  saints  are  refreshed  by  thee,  brother.   Wherefore,  though  I  might 

9  be  very  bold  in  Christ  to  enjoin   thee  what  is  convenient,  Yet 

Verse  1.  This  single  epistle  infinitely  transcends  all  the  wisdom  of  the  world. 
And  it  gives  us  a  specimen,  how  Christians  ought  to  treat  of  secular  affairs  from 
higher  principles.  Paul,  a  prisoner  of  Christ — To  whom,  as  such,  Philemon 
could  deny  nothing,  and  Timotheus — This  was  written  before  the  Second  Epistle 
to  Timothy,  ver.  22. 

2.  To  Apphia — His  wife,  to  whom  also  the  business  in  part  belonged;  and  the 
Church  in  thy  house — The  Christians  who  meet  there. 

5.  Hearing — Probably  from  Onesimus. 

6.  I  J  ray  that  the  communication  of  thy  faith  may  become  effectual — That  is,  that 
ihy  faith  may  be  effectually  communicated  to  others,  who  see  and  acknowledge 
thy  piety  and  charity. 

7.  The  saints — To  whom  Philemon's  house  was  open,  ver.  2. 

8.  I  might  be  bold  in  Christ — Through  the  authority  he  hath  given  me. 


662  PHILEMON. 

out  of  love  1  rather  entreat  thee,  being  such  a  one  as  Paul  tli« 

10  aged,  and  now  also  a  prisoner  of  Jesus  Christ:    I  entreat  thee 

11  for  my  son,  whom  I  have  begotten  in  my  bonds,  Onesimus,  Who 
was  formerly  unprofitable  to  thee,  but  now  profitable  to  thee  and 

12  me.     Whom  I  have  sent  again  :  thou  therefore  receive  him,  thai 

13  is  my  own  bowels  :  Whom  I  was  desirous  to  have  retained  witb 

14  me,  to  serve  me  in  thy  stead  in  the  bonds  of  the  Gospel.     Bvt  I 
would  do  nothing  without  thy  consent ;  that  thy  benefit  might 

15  not  be,  as  it  were,  by  constraint,  but  willingly.    And  perhaps  foi 
this  end  was  he  separated  for  a  season,  that  thou  mightest  have 

(6  him  for  ever;    No  longer  as  a  servant,  but  above  a  servant,  a 
brother  beloved,  especially  to  me;  and  how  much  more  to  thee, 

17  both  in  the  flesh  and  in  the  Lord?     If  therefore  thou  accountest 

18  me  a  partner,  receive  him  as  myself.     If  he  hath  wronged  thee, 

19  or  oweth  thee  any  thing,  put  that  to  my  account.     I  Paul  have 
written  with  my  own  hand  ;  I  will  repay  it ;  not  to  say  unto  thee 

20  that  thou  owest  also  thyself  to  me  besides.    Yea,  brother,  let  me 
have  joy  of  thee   in  the  Lord  ;    refresh  my  bowels  in  Christ. 

21  Having  confidence   of  ihy  obedience  I    have  written   to   thee, 

22  knowing  that  thou  wilt  do  even  more  than  1  say.     Withal  pre- 
pare me  also  a  lodging ;    for  I  trust  I  shall  be  given  to  you 

23  through  your  prayers.     Epaphras,  my  fellow  prisoner  in  Christ 

24  Jesus,  saluteth  you ;  Mark,  Aristarchus,  Demas,  Luke,  my  fellow 

25  labourers.     The  grace  of  our  Lord  Jesus  Christ  be  with  your 
spirit. 

9.  Yet  out  of  love  I  rather  entreat  thee — In  how  handsome  a  manner  does  tht 
apostle  just  hint,  and  immediately  drop  the  consideration  of  his  power  to  com- 
mand, and  tenderly  entreat  Philemon,  to  hearken  to  his  friend,  his  aged  friend, 
and  now  prisoner  for  Christ !  With  what  endearment,  in  the  next  verse,  does 
he  call  Onesimus  his  son,  before  he  names  his  name !  And  as  soon  as  he  had 
mentioned  it,  with  what  fine  address  does  he  just  touch  on  his  former  faults,  and 
instantly  pass  on  to  the  happy  change  that  was  now  made  upon  him !  So  dis- 
posing Philemon  to  attend  to  his  request,  and  the  motives  wherewith  he  was 
going  to  enforce  it. 

10.  Whom  I  have  begotten  in  my  bonds — The  son  of  my  age. 

11.  Now.  profitable — None  should  be  expected  to  be  a  good  servant,  before  he 
is  a  good  man.  He  manifestly  alludes  to  his  name,  Onesimus,  which  signifies 
profitable. 

12.  Receive  him,  that  is,  my  own  bowels — Whom  I  love  as  my  own  soul.  Such 
is  the  natural  affection  of  a  father  in  Christ  toward  his  spiritual  children. 

13.  To  serve  me  in  thy  stead — To  do  those  services  foi'  me,  which  thou,  if  pre- 
sent, wouldst  gladly  have  done  thyself 

14.  That  thy  benefit  might  not  be  by  cojistraint — For  Philemon  could  not  have 
refused  it. 

15.  God  might  permit  him  to  be  separated  (a  soft  word)  for  a  season,  that  thou 
mightest  have  him  for  ever — Both  on  earth  and  ni  heaven. 

It).  In  the  flesh — As  a  dutiful  servant,  i7i  the  Lord — As  a  fellow  Christian. 
17.  If  thou  accountest  me  a  partner — So  thai  thy  things  are  mine,  and  mine  are 
thine. 

19.  Iivlll  repay  it — If  thou  requirest  it,  not  to  say  that  thou  owest  me  thyself — II 
cann  jt  be  expressed,  how  great  our  obligation  is  to  those  who  have  f;ained  our 
^juIs  to  Christ ;  besides — Receiving  Onesimus. 

20.  Refresh  my  bowels  in  Christ — Give  me  the  most  exquisite  and  lyhristiac 
pleasjre. 

Qii    Given  to  you — Restored  to  liberty. 


NOTES 


THE  EPISTLE  TO  THE  HEBREWS 


It  ib  agreed  by  the  general  tenor  of  antiquity,  that  this  epistle  was  w  ntten  b) 
St.  Paul;  whose  other  epistles  were  sent  to  the  Gentile  converts;  this  only  to  tht 
Hebrews.  But  this  improper  inscription  was  added  by  some  later  hand.  It  wa^ 
sent  to  the  Jewish  Hellenist  Christians,  dispersed  through  various  countries 
St.  Paul's  method  and  style  are  easily  observed  therein.  He  places,  as  usual, 
•he  proposition  and  division  before  the  treatise,  chap,  ii,  17.  He  subjoins  the  ex- 
hortatory  to  the  doctrinal  pari;  quotes  the  same  scriptures,  chap,  i,  G;  ii,  8;  x, 
30,  38;  and  use?  the  same  expressions  as  elsewhere.  But  why  does  he  not  prefix 
his  name,  which,  it  is  plain  from  chap,  iii,  19,  was  dear  to  them  to  whom  he 
wrote  1  Because  he  prefixes  no  insf  ription,  in  which,  if  at  all,  the  name  would 
have  been  mentioned.  The  ardour  of  his  spirit  carries  him  directly  upon  his 
subject,  (just  like  St.  John  in  his  first  epistle,)  and  throws  back  his  usual  salu- 
tation and  thanksgiving  to  the  conclusion. 

This  epistle  of  St.  Paul,  and  both  those  of  St.  Peter,  (one  may  add,  that  of  St. 
James  and  of  St.  Jude  also,^  were  written  both  to  the  same  persons,  dispersed 
through  Pontus,  Galalia,  and  other  countries,  and  nearly  at  the  same  time.  St. 
Paul  suffered  at  Rome  three  years  before  the  destruction  of  Jerusalem.  There- 
fore this  epistle  likewise  was  written  while  the  temple  was  standing.  St.  Peter 
wrote  a  little  before  his  martyrdom,  and  refers  to  the  epistles  of  St.  Paul,  this  in 
particular. 

The  scope  of  it  is  to  confirm  their  faith  in  Christ.  And  this  he  does,  by 
demonstrating  his  glory.  All  the  parts  of  it  are  full  of  the  most  earnest  and 
pointed  admonitions  and  exhortations.  And  they  go  on,  in  one  tenor,  the  parti- 
cle therefore  everywhere  connecting  the  doctrine  and  the  use. 

THE   SUM    IS, 

The  glory  of  Christ  appears, 
i.  From  comparing  him  with  the  prophets  and  angels  .        ,     Chap.  1,  1-14 

Therefore  we  ought  to  give  heed  to  him ii,  1-4 

II.  From  his  passion  and  consummation. 
Here  we  may  observe, 

1.  The  proposition  and  sum .  3-9 

2    The  treatise  itself:  we  have  a  perfect  Author  of  salvation,  who 
suffered  for  our  sake,  that  he  might  be,  1,  a  merciful,  and, 

2,  a  faithful,  3,  high  priest 10-18 

These  three  are  particularly  explained,  his  passion  and  consum- 
mation being  continually  interwoven, 

1.  He  has  the  virtues  of  a  high  priest. 

a.  He  is  faithful iii,  1- 

Therefore  be  ye  not  unfaithful iv,  13 

b.  He  is  merciful 15- 

Therefore  come  to  him  with  confidence        .        .        .        .  ,,3 

2.  He  is  called  of  God  a  high  priest.     Here, 

a   The  sum  is  pronosed .         .  4-lC 

With  a  summary  exhortation         .....  11;  vi,  20 

0.  The  point  is  copiously 
I.  Explained.     We  have  a  great  high  priest, 
1.  Such  as  is  descnned  in  the  110th  Psalm;  after  the  order  of 

Melchisedec vii,  1-19 

established  by  an  oath 20-22 

forever 23-^ 


ft64  HEBREWS. 

2,  Therefore  peculiarly  excellenl, 

Heavenly viii,  1-6 

Of  the  new  covenant 7-13 

By  whom  we  have  an  entrance  into  the  sanctuary    .        .        ij^,  1 ;  x,  18 
2.  Applied.     Therefore, 

1.  Believe,  hope,  love 19-25 

These  three  are  farther  inculcated, 

a.  Faith,  with  patience 26-39 

Which,  after  the  example  of  the  ancients         .        .        .       xi,  1 ;  xii,  1 

and  of  Christ  himself 2,3 

is  to  be  exercised 4-1 1 

cheerfully,  peaceably,  holily 12-17 

b.  Hcpe 18-20 

c.  Love xiii,  1-6 

2.  In  order  to  grow  m  ihese  graces,  make  use  of 

The  remembrance  of  your  former 7-l(> 

The  vigilance  of  your  present  pastors 17-19 

To  this  period,  and  to  ihe  whole  epistle,  answers 

The  prayer,  the  doxology,  and  the  mild  conclusion          .        .  20-25 

There  are  many  comparisons  in  this  epistle,  which  may  be  nearly  reduced  to 
two  heads:  1.  The  prophets,  the  angels,  Moses,  Joshua,  Aaron,  are  gre.it;  but 
Jesus  Christ  is  infiniiely  greater:  2.  The  ancient  believers  enjoyed  high  privi- 
leges; but  Christian  believers  enjoy  far  higher.  To  illustrate  this,  examples 
both  of  happiness  and  misery  are  everywhere  interspersed:  so  that  in  this  epis- 
tle there  is  a  kind  of  recapitulation  of  the  whole  Old  Testament.  In  this  also 
Judaism  is  abrogated,  and  Christianity  carried  to  its  height. 


HEBREWS. 


1  God,  who  at  sundry  times,  and  in  divers  manners,  spake  of 
old  to  the  fathers  by  the  prophets,  hath  in  these  last  days  spoken 

2  to  us  by  his  Son  ;  Whom  he  hath  appointed  heir  of  all  things,  by 


Verse  1.  God,  who  at  sundry  times — The  creation  was  revealed  in  the  time  ol 
Adam,  the  last  judgment  in  the  time  of  Enoch;  and  so  at  various  times  and  in  va- 
rious degrees  more  explicit  knowledge  was  given,  in  divers  maimers — In  visions, 
in  dreams,  and  by  revelations  of  various  kinds.  Both  these  are  opposed  to  the 
one  entire 'and  perfect  revelation  which  he  has  made  to  us  by  Jesus  Christ.  The 
very  number  of  the  prophets  showed  that  they  prophesied  only  in  part;  of 
old — There  were  no  prophets  for  a  large  tract  of  time  before  Christ  came,  thai 
the  great  Prophet  might  be  the  more  earnestly  expected;  spake— K  part  is  put 
for  the  whole,  implying  every  kind  of  Divine  communication,  by  the  prophets — 
The  mention  of  whom  is  a  virtual  declaration,  that  the  apostle  received  the 
whole  Old  Testament,  and  was  not  about  to  advance  any  doctrine  in  contradic- 
tion to  it :  hath  in  these  last  ^i'mes— Intimating  that  no  other  revelation  is  to  be 
expected:  spoken — All  things,  and  in  the  most  perfect  manner,  by  his  S'm— 
Alone.  The  Son  spake  by  the  apostles.  The  majesty  of  the  Son  of  God  is  pro- 
posed,  I,  Absolutely,  by  the  very  name  of  Son,  ver.  1,  and  by  three  glorious  pre- 
dicate.'? 'who77i  he  hath  appointed,  by  whom  he  viade,  wh-o  sat  down;  whereby  he  is 
described,  from  the  beginning  to  the  con  ummation  of  all  things,  ver.  2,3; 
II,  Comparatively  to  angels,  ver.  4.  The  proof  of  this  proposition  immediately 
foil->ws  the  name  o{  Son  being  proved,  ver.  5.  His  being  heir  of  all  things, 
ver.  6,  9 ;  his  making  the  worlds,  ver.  10,  12 ;  his  sitting  at  God's  right  hand, 
V6r.  13    &c. 

s!  Whom  he  hath  appointed  heir  of  all  things— Af^er  the  name  of  Son,  his  in- 
heritance is  mentioned.  God  appointed  him  the  heir,  long  before  he  madi,  the 
worlds,  (Eph.  iii,  11 ;  Prov.  viii,  22,  &c.)    The  Son  is  the  first-born;  born  before 


CHAPTER  I.  565 

3  whom  he  also  made  the  worlds :  Who  being  the  brightness  of 
his  glory,  and  the  express  image  of  his  person,  and  sustaining 
all  things  by  the  word  of  his  power,  when  he  had  by  himself 
purged  our  sins,  sat  down  on  the  right  hand  of  the  Majesty  on 

4  high.  Being  so  much  higher  than  the  angels,  as  he  hath  by  in- 

5  heritance  a  more  excellent  name  than  they.  For  to  which  of 
the  angels  did  he  ever  say,  *Thou  art  my  Son;  this  day  have  I 
begotten  thee?     And  again,  fl  will  be  to  him  a  Father,  and  he 

6  shall  be  to  me  a  Son  ?     And  again,  ^  When  he  bringeih  in  the 

ail  hings.  The  heir  is  a  term  relating  to  the  creation  which  followed,  ver.  6. 
By  whom  he  also  made  the  worlds — Therefore  the  Son  was  before  all  worlds.  His 
glory  reaches  from  everlasting  to  everlasting,  though  God  spake  by  him  to  us 
only  in  these  last  days. 

3.  Who  sat  down — The  third  of  these  glorious  predicates,  with  which  three 
other  particulars  are  interwoven,  (which  are  mentioned  likewise,  and  in  the 
same  order.  Col.  i,  15, 17,  20.)  Who  being — The  glory  which  he  received  in  his 
exaltation  at  the  right  hand  of  the  Father,  no  angel  was  capable  of;  but  the  Son 
alone,  who  likewise  enjoyed  it  long  before;  the  brightness  of  his  glory — Glory  is 
the  nature  of  God  revealed  in  its  brightness ;  the  express  image  or  stamp — What- 
ever the  Father  is,  is  exhibited  in  the  Son,  as  a  seal  in  the  stamp  on  wax;  of  his 
person  or  substance — The  word  denotes  the  unchangeable  perpetuity  of  Divine 
life  and  power;  and  sustaining  all  things — Visible  and  invisible,  in  being;  by  the 
word  of  his  power — That  is,  by  his  powerful  word;  when  he  had  by  hiviself— 
Without  any  Mosaic  rites  or  ceremonies ;  purged  our  sins — In  order  to  which  it 
was  necessaiy  he  should  for  a  time  divest  himself  of  his  glory.  In  this  chapter 
St.  Paul  describes  his  glory,  chiefly  as  he  is  the  Son  of  God;  afterward,  chap,  ii, 
6,  &c.,  the  glory  of  the  man  Christ  Jesus.  He  speaks  indeed  briefly  of  the 
former,  before  his  humiliation,  but  copiously  after  his  exaltation ;  as  from  hence 
the  glory  he  had  from  eternity  began  to  be  evidently  seen.  Both  his  purging  our 
sins  and  sitting  on  the  right  hand  of  God  are  largely  treated  of  in  the  seven  fol- 
lowing chapters;  sat  down — The  priests  stood  while  they  ministered.  Sitting 
theretbre  denotes  the  consummation  of  his  sacrifice.  This  word,  sat  down,  con- 
tains the  scope,  the  theme,  and  the  sum  of  the  epistle. 

4.  This  verse  has  two  clauses,  the  latter  of  which  is  treated  of  ver.  5,  the  for- 
mer, ver.  13.  Such  transpositions  are  also  found  in  the  other  epistles  of  St.  Paul, 
but  in  none  so  frequently  as  in  this.  The  Jewish  doctors  were  peculiarly  fond 
of  this  figure,  and  used  it  much  in  all  their  writings.  The  apostle,  therefore,  be- 
coming all  things  to  all  men,  here  follows  the  same  method.  All  the  inspired 
writers  were  readier  in  all  the  figures  of  speech  than  the  most  experienced 
orators:  Being — By  his  exaltation,  after  he  had  been  lower  than  them,  chap,  ii, 
9,  so  much  higher  than  the  angels — It  was  extremely  proper  to  observe  this, 
because  the  Jews  gloried  in  their  law,  as  it  was  delivered  by  the  ministration  ol 
angels.  How  much  more  may  we  glory  in  the  Gospel,  which  was  given,  not  by 
the  ministry  of  angels,  but  of  the  very  Son  of  God  ]  As  he  hath  by  inheritance  a 
more  excellent  name — Because  he  is  the  Son  of  God,  he  inherits  that  name,  in 
right  whereof  he  inherits  all  things.  His  inheriting  that  name  is  more  ancient 
than  all  worlds.  His  inheriting  all  things  as  ancient  as  all  things:  than  they — 
This  denotes  an  immense  pre-eminence.  The  angels  do  not  inherit  all  things, 
but  are  themselves  a  portion  of  the  Son's  inheritance,  whom  they  worship  as 
their  Lord. 

5.  Thou  art  my  Son — God  of  God,  light  of  light;  this  day  have  I  begotten  thee — 
I  have  begottt  n  thee  from  eternity,  which,  by  its  unalterable  permanency  of  dura- 
.'ion,  is  one  continued  unsuccessive  day.  /  ivill  be  to  him  a  Father,  and  he  shall 
be  to  me  a  Son — I  will  own  myself  to  be  his  Father,  and  him  to  be  my  Son,  by 
eminent  tokens  of  my  peculiar  love.  The  former  clause  relates  to  his  natural 
Sonship,  by  an  eternal,  inconceivable  generation ;  the  other  to  his  Father's  ac- 
knowledgment and  treatment  of  him,  as  his  incarnate  Son.  Indeed  this  promise 
related  immediately  to  Solomon,  but  in  a  far  higher  sense  to  the  Messiah. 

6.  And  again — That  is,  in  another  scripture;  He — God,  saith,  when  he  bringeth 
in  his  first-begotten — This  appellation  includes  that  of  son,  together  with  the 

♦  Psa.  li,  7.  +2  Sam.  vii,  14.  }  Psa.  xcvii,  7. 


566  HEBREWS. 

first-begotten  into  the  worL',  he  saith,  And  let  all  the  angels  of 

7  God  worship  him.     And  of  the  angels  he  saith,  *  Who  uiaketh 

8  his  angels  spirits,  and  his  ministers  a  flame  of"  fire.  But  unto 
the  Son,  fThy  throne,  O  God,  is  for  ever  and  ever:  the  seep- 

0  tre  of  thy  kingdom  is  a  sceptre  of  righteousness  :  Thou  hast 
loved  righteousness  and  hated  iniquity ;  therefore  God,  even  thy 
God,  hath  anointed  thee  with  the  oil  of  gladness  above  thy  fel- 

10  lows.    And,  I  Thou,  Lord,  hast  in  the  beginning  laid  the  found 
ation  of  the  earth,  and  the  heavens  are  the  works  of  thy  hands, 

1 1  They  shall  perish,  but  thou  endurest ;  yea,  they  all  shall  grow 

12  old  as  a  garment;  And  as  a  mantle  shalt  thou  change  them,  and 
they  shall  be  changed :  but  thou  art  the  same,  and  thy  years 

13  shall  not  fail.     But  to  wliich  of  the  angels  did  he  ever  say,  ^Sil 

14  at  my  right  hand,  till  I  make  thine  enemies  thy  footstool?  Are 
they  not  all  ministering  spirits,  sent  forth  to  attend  on  them 

II.  who  shall  inherit  salvation  ?  Therefore  we  ought  to  give  the 
more  earnest  heed  to  the  things  which  we  have  heard,  lest  at 

2  any  time  we  should  let  thevi  slip.  For  if  the  word  spoken  by 
angels  was  steadfast,  and  every  transgression  and  disobedience 

3  received  a  just  recompense:  How  shall  we  escape,  if  we  neglect 
so  great  a  salvation,  which,  having  at  its  beginning  been  spoken 
by  the  Lord,  w^as  confirmed  to  us  by  them  that  had  heard  him/ 


right  of  primogeniture,  which  the  first-begotten  Son  of  God  enjoys,  in  a  manner 
not  communicable  to  any  creature;  into  the  world — Namely,  at  his  incarnation, 
He  saith,  Let  all  the  angels  of  God  worship  him — So  much  higher  was  he,  when  ill 
his  lowest  estate,  than  the  highest  angel ! 

7.  Who  viaketh  his  angels — This  implies,  they  are  only  creatures,  whereas  the 
Son  is  eternal,  ver.  8,  and  the  Creator  himself,  ver.  10.  Spirits  and  a  farac  oj 
dre — Which  intimates  not  only  their  office,  but  also  their  nature;  which  is  ex- 
cellent indeed,  the  metaphor  being  taken  from  the  most  swift,  subtle,  and  effica- 
cious things  on  earth;  but  nevertheless  infinitely  below  the  majesty  of  the  Son. 

8.  O  God — God,  in  the  singular  number,  is  never  in  Scripture,  used  absolutely 
of  any  but  the  supreme  God:  Thy  reign,  of  which  the  sceptre  is  the  ensign,  is 
t'ull  ol  justice  and  equity. 

9.  Thou  hast  loved  righteousness  and  hated  iniquity — Thou  art  infinitely  pure 
and  holy;  therefore  God,  who,  as  thou  art  Mediator,  is  thy  God,  hath  anointed 
thee  vnth  the  oil  of  gladness — With  the  Holy  Ghost,  the  fountain  of  joy;  above  thy 
fellows — Above  all  the  children  of  men. 

10.  Thou — The  same  to  whom  the  discourse  is  addressed  in  the  preceding 
verse. 

12.  As  a  mantle— With,  all  ease.  Th£y  shall  be  changed— Inlo  new  heavens 
and  a  new  earth;  but  thou  art  eternally  the  same. 

14.  Are  they  not  all — Though  of  various  orders;  ministering  spirits  sent  forth 
— Ministering  before  God,  sent  forth  to  men;  to  attend  on  them — In  numerous 
offices  of  protection,  care,  and  kindness;  ivho — Having  patiently  continued  in 
well  doing,  shall  inherit  everlasting  salvation. 

If.  In  this  and  the  two  following  chapters,  the  apostle  subjoins  an  exhortation, 
answering  each  head  of  the  preceding  chapter. 

1.  Lest  we  should  let  them  slip — As  water  out  of  a  leaky  vessel.  So  the  Greek 
word  properly  signifies. 

2.  In  giving  the  law,  God  spoke  by  angels — But  in  proclaiming  the  Gospel,  by 
his  Son;  steadfast — Firm  and  valid;  every  transgression — Commission  of  sin; 
every  disobedience — Omission  of  duty. 

3.  So  great  a  salvation — A  deliverance  from  so  great  wickedness  and  misery, 
into  so  great  holiness  and  happiness.  This  was  first  spoken  o/ (before  he  came  ii 
was  not  known)  by  Him  who  is  the  Lord — Of  angels  ac  well  as  men;  and  wa; 

•  Psa.  CIV.  4.  *  Psa.  xlv.  6.  7.  t  Psa.  en.  25.  26,  &c.  <)  Psa.  ex,  1. 


CHAPTER  II.  507 

4  God  also  bearing  witness  both  by  signs,  and  wonde  s,  and  various 
miracles,  and  distributions  of  the  Holy  Ghost,  according  to  his 
own  will. 

5  For  he  hath  not  subjected  to  the  angels  the  world  to  come, 

6  whereof  we  speak.  But  one  in  a  certain  place  testified,  saying, 
*What  is  man,  that  thou  art  mindful  of  him,  or  the  son  of  man, 

7  that  thou  visitest  him  ?  Thou  hast  made  him  a  little  lower  than 
the  angels,  thou  hast  crowned  him  with  glory  and  honour,  ai:d 
hast  set  him  over  the  works  of  thy  hands.     Thou  hast  put  all 

i  things  in  subjection  under  his  feet.  Now  in  putting  all  things 
in  subjection  under  him,  he  left  nothing  that  is  not  put  under 
him  :   but  now  we  do   not  yet   see   all   things   put  under  him. 

9  But    we    see    Jesus    crowned    Avith     glory    and    honour,    for 

the  suffering  of  death,  who  was  made  a  little   lower  than  the 

angels,  that  by  the  grace  of  God  he  might  taste  death  for  every 

10  man.     For  it  became  him  for  whom  are  all  things,  and  by  whom 

confirmed  to  us — Of  this  age,  even  every  article  o{ it;  by  them  that  had  heard  him 
-And  had  been  themselves  also  both  eye  witnesses  ancf  ministers  of  the  word. 

4.  Bij  signs  and  wonders — While  he  lived;  and  various  miracles  and  distribu- 
'I071S  of  the  Holy  Ghost — Miraculous  gifts,  distributed  after  his  exaltation;  accord- 
ing to  his  own  will — Not  theirs  who  received  them. 

5.  This  verse  contains  a  proof  of  the  third;  the  greater  the  salvation  is,  and 
the  more  glorious  the  Lord  whom  we  despise,  the  greater  will  be  our  punish- 
ment. God  hath  not  subjected  the  world  to  come — That  is,  the  dispensation  of  the 
Messiah;  which,  being  to  succeed  the  Mosaic,  was  usually  styled  by  the  Jews 
the  world  to  come — Although  it  is  still,  in  a  great  measure,  to  come ;  whereof  we 
now  speak — Of  which  I  am  now  speaking.  In  this  last  great  dispensation  the 
Son  alone  presides. 

6.  What  is  man — To  the  vast  expanse  of  heaven,  to  the  moon  and  the  stars 
which  thou  hast  ordained  1  This  psalm  seems  to  have  been  composed  by  David, 
in  a  clear  moon-shiny  and  star-light  night,  while  he  was  contemplating  the  won- 
derful fabric  of  heaven:  because  in  his  magnificent  description  of  its  luminaries, 
he  takes  no  notice  of  the  sun,  the  most  glorious  of  them  all.  The  words  here 
cited  concerning  dominion  were,  doubtless,  in  some  sense,  applicable  to  Adam; 
although  in  their  complete  and  highest  sense  they  belong  to  none  but  the  second 
Adam ;  or  the  son  of  man,  that  thou  visitest  him — The  sense  rises,  we  are  mindful 
of  him  that  is  absent;  but  to  visit  denotes  the  care  of  a  present  God. 

7.  T^hou  hast  made  him — Adam ;  a  little  lower  than  the  angels — The  Hebrew  is, 
a  little  lower  than — That  is,  next  to  God.  Such  was  man  as  he  came  out  of  the 
hands  of  his  Creator :  it  seems,  the  highest  of  all  created  beings.  But  these  words 
are  also,  in  a  farther  sense,  as  the  apostle  here  shows,  applicable  to  the  Son  of 
God.  It  should  be  rememb  Ted  that  the  apostles  constantly  cited  the  Septuagint 
translation,  very  frequently  without  any  variation.  It  was  not  their  business,  in 
writing  to  the  .Tews,  who  at  that  time  had  it  in  high  esteem,  to  amend  or  alter 
this,  which  would  of  consequence  have  occasioned  disputes  without  end. 

8.  Now  this  putting  all  things  under  him,  implies  that  there  is  nothing  that  is 
not  put  under  him.  But  it  is  plain,  this  is  not  done  now  with  regard  to  man  in 
general. 

9.  It  is  done  only  with  regard  to  Jesus,  God-man,  who  is  now  crowned  wit/i 
e:lory  and  honour — As  a  reward  for  his  having  suffered  death.  He  ^oas  made  a 
little  loicer  than  the  angels — Who  cannot  either  suffer  or  die ;  that  by  the  grace  of 
God  he  might  taste  death — An  expression  denoting  both  the  reality  of  his  death, 
and  the  shortness  of  its  continuance;  for  every  man — That  ever  was,  or  ever  will 
be  born  into  the  world. 

10.  In  this  verse  the  apostle  expresses,  in  his  own  words,  what  he  expressed 
before  in  those  of  the  psalmist.  It  became  him — It  was  suitable  to  all  his  attri- 
butes, both  to  his  justice,  goodness,  and  wisdom;  for  whom — As  their  ultimatp 
end ;  and  by  whom — As  their  first  cause,  are  all  things ;  in  bringing  many  adopted 

*  Psalm  viii,  4. 


668  HEBREWS. 

are  all  things,  in  bringing  many  sons  to  glory,  to  perfect  the  cap 

11  tain  of  their  salvation  by  sufferings.     For  both  he  that  sanctifieth, 
and  all  they  that  are  sanctified,  are  of  one  ;  for  which  cause  he 

12  is  not  ashamed  to  call  them  brethren.   Saying,  *  I  will  declare  thj'^ 
name  to  my  brethren  ;  f  in  the  midst  of  the  Church  will  I  feir:g 

13  praise  unto  thee.    And  again,  J I  will  put  my  t  ust  in  him  :  And 
again,  Behold  I  and  the  children  whom  God   hath    given  me 

14  Since  then  the  children  partake  of  flesh  and  blood,  he  also  him 
self  in  like  manner  took  part  of  the  same,  that  through  death  he 
might  destroy  him  that  had  the  power  of  death,  that  is,  the  devil: 

15  And  deliver  them,  as  many  as  through  fear  of  death  were  all 
10  their  lifetime  subject  to  bondage.    For  verily  he  taketh  not  hold  of 

sons  to  glory — To  this  very  thing,  that  they  are  sons,  and  are  treated  as  such  ,  to 
perfect  the  captain — Prince,  leader,  and  author  of  their  salvation,  by  hit  atoning 
sufferings  for  them.  To  perfect  or  consummate  implies,  the  bringing  him  to  a 
full  and  glorious  end  of  all  his  troubles,  chap,  v,  9.  This  consummation  by  suf- 
ferings intimates,  1.  The  glory  of  Christ,  to  whom,  being  consummated,  all 
things  are  made  subject :  2.  The  preceding  sufferings.  Of  these  he  treats  ex- 
pressly, ver.  11-18;  having  before  spoken  o'  nis  glory,  both  to  give  an  edge  to 
his  exhortations,  and  to  remove  the  scandal  of  sufferings  and  death.  A  fuller 
consideration  of  both  these  points  he  interweaves  with  the  following  discourse  on 
his  priesthood.  But  what  is  here  said  of  our  Lord's  being  made  perfect  through 
sufferings  has  no  relation  to  our  being  saved  or  sanctified  by  sufferings.  Even 
he  himself  was  perfect,  as  God  and  as  man,  before  ever  he  suffered.  By  his  suf- 
ferings, in  his  life  and  death,  he  was  made  a  perfect  or  complete  sin-offering. 
But  unless  we  were  to  be  made  the  same  sacrifice,  and  to  atone  for  sin,  what  is 
said  of  him  in  this  respect  is  as  much  out  of  our  sphere  as  his  ascension  into 
heaven.  It  is  his  atonement,  and  his  Spirit  carrying  on  the  work  of  faith  with 
power  in  our  hearts,  that  alone  can  sanctify  us.  Various  afflictions  indeed  may 
be  made  subservient  to  this ;  and  so  far  as  they  are  blessed  to  the  weaning  us 
from  sin,  and  causing  our  affections  to  be  set  on  things  above,  so  far  they  do  in- 
directly help  on  our  sanciification. 

11.  For — They  are  nearly  related  to  each  other:  He  that  sanctifieth — Christ, 
chap,  xii,  12;  and  all  they  that  are  sanctified — That  are  brought  to  God,  that 
draw  near,  or  come  to  him,  (which  are  synonymous  terms,)  are  all  of  one — Par- 
takers of  one  nature,  from  one  parent,  Adam. 

12.  I  will  declare  thy  name  to  my  brethren — Christ  declares  the  name  of  God, 
gracious  and  merciful,  plenteous  in  goodness  and  truth,  to  all  who  believe,  that 
they  also  may  praise  him:  In  the  midst  of  the  Church  will  I  sing  praise  unto  thee 
— As  the  precentor  of  the  choir.  This  he  did  literally,  in  the  midst  of  his  apos- 
tles, on  the  night  before  his  passion.  And  as  it  means,  in  a  more  general  sense, 
setting  forth  the  praise  of  God,  he  has  done  it  in  the  Church  by  his  word  and  his 
Spirit :  he  still  does,  and  will  do  it,  throughout  all  generations. 

13.  And  again — As  one  that  has  communion  with  his  brethren,  in  sufferings 
as  well  as  in  nature,  he  says,  I  will  put  my  trust  in  him — To  carry  me  through 
them  all.  And  again — With  a  like  acknowledgment  of  his  near  relation  to  them, 
as  younger  brethren,  who  were  yet  but  in  their  childhood,  he  presents  all  believ- 
ers to  God,  saying,  Behold  1  and  the  children  whom  thou  hast  given  me. 

14.  Since  then  the  children  partake  of  flesh  arid  blood — Of  human  nature  with 
all  its  infirmities,  he  also  in  like  manner  took  part  of  the  same,  that  through  hii  , 
own  death  he  might  destroy  the  tyranny  of  him  that  had,  by  God's  permission,  the 
pmver  of  death,  wUh  regard  to  the  ungodly.  Death  is  the  devil's  servant  and 
sergeant,  delivering  to  him  those  whom  he  seizes  in  sin ;  that  is,  the  devil — The 
power  was  manifest  to  all ;  but  who  exerted  it  they  saw  not. 

15.  And  deliver  them,  as  many  as  through  fear  of  death  were  all  their  lifetime, 
till  then,  subject  to  bondage — Every  man  who  fears  death  is  subject  to  bondage;  is 
in  a  slavish,  uncomfortable  state.  And  every  man  fears  death  more  or  less  who 
knows  not  Christ.  Death  is  unwelcome  to  him,  if  he  knows  what  death  is.  Bwt 
he  delivers  all  true  believers  from  this  bondage. 

16.  For  verily  he  taketh  not  hold  of  angels — He  does  not  take  their  nature  upon 

♦  Psa  xxiu  22.  +  Psa.  xii.  22.  1  Isa.  viii.  17,  18 


CHAPTER  III.  569 

17  angels,  but  he  taketb  hold  of  the  seed  of  Abraham.  Wherefore  it 
behooved  him  to  be  made  in  all  things  like  his  brethren,  that  he 
might  be  a  merciful  and  faithful  high  priest  in  things  pertaining 

18  to  God,  to  expiate  the  sins  of  the  people.  For  in  that  he  hath 
suffered,  being  tempted  himself,  he  is  able  to  succour  them  thai 
are  tempted. 

HI.  Wherefore,  holy  brethren,  partakers  of  the  heavenly  calling, 
consider  the  apostle  and  high  priest  of  our  profession,  Jesus, 

2  Who  was  faithful  to  him  that  appointed  him,  as  was  also  *  Moses 

3  in  all  his  house.     For  this  person  was  counted  worthy  of  more 
glory  than  Moses,  inasmuch    as  he  that  builded  it  hath  more 

4  honour  than  the  house.    Now  every  house  is  built  by  some  one  : 

5  but  he  that  built  all  things  is  God.       And    Moses  verily  was 
faithful   in  all    his  house  as  a  servant,  for  a  testimony  of  the 

6  things  which  were  to  be  afterward  spoken  :  But  Christ  as  a  Son 
over  his  own  house,  whose  house  we  ;  re,  if  we  hold  fast  the 

7  confidence  and  the  glorying  of  hope  firm  to  the  end.     Where- 

8  fore,  (as  the  Holy  Ghost  saith,)  f  To-day,  if  ye  will  hear  his 

him;  but  he  taketh  hold  of  the  seed  of  Abraham — He  takes  human  nature  upon 
him.  St.  Paul  says,  the  seed  of  Abraham,  rather  than  the  seed  of  Adam,  because 
to  Abraham  was  the  promise  made. 

17.  Wherefore  it  behooved  him — It  was  highly  fit  and  proper,  yea,  necessary,  in 
order  to  his  design  of  redeeming  them,  tnhe  made  in  all  things — That  essentially 
pertain  to  human  nature,  and  in  all  sufferings  and  temptations,  like  his  brethren 
— This  is  a  recapitulation  of  all  that  goes  belure;  the  sum  of  all  that  follows  if 
added  immediately ;  that  he  might  be  a  viercifvl  a?t,d  faithful  high  priest — Merci- 
ful toward  sinners;  ftiithful  toward  God.  A  priest  or  high  priest  is  one  who  has 
a  right  of  approaching  God,  and  of  bringing  others  to  him.  Faithful  is  treated 
of,  chap,  iii,  2,  &C.,  with  its  use.  Merciful,  chap,  iv,  14,  &c.,  with  the  use  also. 
High  priest,  chap,  v,  4,  &c.;  chap,  vii,  1,  &c.  The  use  is  added  from  chap,  x,  19,  in 
things  pertaining  to  God,  to  expiate  the  sins  of  the  people — Offering  up  their  sacri- 
fices and  prayers  to  God,  deriving  God's  grace,  peace,  and  blessings  upon  them. 

18.  For  in  that  he  hath  suffered,  being  tempted  himself,  he  is  able  to  succour  them 
that  are  tempted — That  is,  he  has  given  a  manifest,  demonstrative  proof,  that  he 
is  able  so  to  do. 

III.  1.  The  heavenly  calling — God  calls  from  heaven,  and  to  heaven,  by  the 
Gospel:  consider  the  apostle — The  messenger  of  God,  who  pleads  the  cause  of 
God  with  us;  and  high  priest — Who  pleads  our  cause  with  God.  Both  are  con- 
tained in  the  one  word.  Mediator.  He  compares  Christ  as  an  apostle  with 
Moses;  as  a  priest  with  Aaron.  Both  these  offices,  which  Moses  and  Aaron 
severally  bore,  he  bears  together,  and  far  more  eminently:  of  our  professionr- 
The  religion  we  profess. 

2.  His  house — The  Church  of  Israel,  then  the  peculiar  family  of  God. 

3.  He  that  builded  it  hath  more  glory  than  the  house — Than  the  family  itself,  or 
any  member  of  it. 

4.  Nmo  Christ,  he  that  built  not  only  this  house,  but  all  things,  is  God ;  and  so 
infinitely  greater  than  Moses,  or  any  creature. 

5.  And  Moses  verily — Another  proof  of  the  pre-eminence  of  Christ  above 
Moser;  was  faithful  in  all  his  house  as  a  servant,  for  a  testimo/iy  of  the  things 
which  eere  afterward  to  be  spoken — That  is,  which  was  a  full  confirmation  of  the 
.'hings  which  he  afterward  spake  concerning  Christ. 

6.  But  Christ  was  faithful  as  a  Son,  whose  house  we  are,  while  we  hold  fast, 
and  shall  be  unto  the  end,  if  we  hold  fast  our  confidence  in  God,  and  glorying  ir 
his  promises;  our  faith  and  hope. 

7.  Wherefore — Seeing  he  is  fnithful,  be  not  ye  unfaithful. 

8.  As  in  the  provocation — When  T-'ael  provoked  me  by  their  strife  aud  mur- 
murings;  in  the  d^y  of  temptat'- iy>i  W  hen  at  the  same  time  they  tempt sd  lue,  b) 
distrusting  my  power  and  goo(  u  •  > 

*  Num.  xii,  7.  t  Ps*.  xcv,  7,  &c. 


670  HEBREWS. 

voice,  harden  not  your  hearts  as  in  the  provocation,  *in  the  clay 
9  of  temptation  in  the  wilderness,  When    vour   fathers  tenijded 

10  me,  proved  me,  and  saw  my  works  forty  years.     Therefore  1 
was  grieved  with  that  generation,  and  said.  They  always  err  in 

11  their  hearts,  and  they  have  not  known  my  ways.     So  I  sware 

12  in  my  wrath.  They  shall  not  enter  into  my  rest.     Take  heed, 
brethren,  lest  there  be  in  any  of  you  an  evil  heart  of  unbelief, 

13  in  departing  from  the  living  God :  But  exhort  one  another  daily, 
while  it  is  called  to-day,  lest  any  of  you  be  hardened  throiigu 

14  the  deceitfulness  of  sin ;  (For  we  are  made  partakers  of  Christ, 
if  we  hold  fast  the  beginning  of  our  confidence  firm  to  the  end.) 

15  While  it  is  said.  To-day,  if  ye  will  hear  his  voice,  harden  not  your 

16  hearts,  as  in  the  provocation.     For  who,  when  they  had  heard, 

17  provoked  God?      Were  they  not  all  that  came  out  of  Egypt  by 
Moses  ?    And  with  whom  was  he  grieved  forty  years  ?     Was  it 

18  not  with  them  who  had  sinned?     Whose  carcasses  fell  in  the 
wilderness.     And  to  whom  sware  he  that  they  should  not  enter 

19  into  his  rest,  but  to  them  that  believed  not?     So  we  see  they 
IV.     could  not  enter  in  because  of  unbelief.     Let  us  therefore  fear, 

lest  a  promise  being  left  tis  of  entering  into  his  rest,  any  of  us 

2  should  altogether  come  short  of  it.  For  unto  us  have  the  good 
tidings  been  declared,  as  well  as  unto  them;  but  the  word  heard 
did  not  profit  them,   not  being  mixed  with  faith  in  those  that 

3  heard  it.     For  we  that  have  believed  do  enter  into  the  rest;  as 

9.  When  your  fathers — That  hard-hearted  and  stiff  necked  generation.  So  little 
cause  had  their  descendants  to  glory  in  them;  tempted  me — Whether  I  could  and 
would  help  them  ;  proved  me — Put  my  patience  to  the  proof,  even  while  they  saw 
my  glorious  works,  both  of  judgment  and  mercy,  and  that  for  forty  years. 

10.  Wherefore — To  speak  after  the  manner  of  men,  I  was  grieved — Displeased, 
offended  with  that  generatit)n  ;  mid  said,  They  always  err  in  their  hearts — They 
are  led  astray  by  their  stubborn  will  and  vile  affections.  And — For  this  reason, 
because  wickedness  has  blinded  their  understanding,  they  have  not  known  my 
ways — By  which  I  would  have  led  them,  like  a  flock,  into  my  rest — In  the  pro- 
mised land. 

12.  Take  heed  lest  there  be  in  any  of  you — As  there  was  in  them,  an  evil  h£arl 
of  uTibelief—U nhelief  is  the  parent  of  all  evil,  and  the  very  essence  of  unbelief 
lies  in  departing  from  God,  as  the  living  God— The  fountain  of  all  our  life,  holi- 
ness, happiness. 

13.  But — To  prevent  it,  exhort  one  another,  while  it  is  called  to-day — This  to- 
day will  not  last  for  ever.  The  day  of  life  will  end  soon,  and  perhaps  the  day  of 
grace  yet  sooner. 

14.  For  we  are  made  partakers  of  Christ — And  we  shall  still  partake  of  him, 
and  all  his  benefits,  ifvje  hold  fast  our  faith  unto  the  end.  //"— But  not  else :  and 
a  sTipposition  made  by  the  Holy  Ghost  "is  equal  to  the  strongest  assertion.  Both 
the  sentiment  and  the  manner  of  expression  are  the  same  as  ver.  6. 

16.  Were  they  not  all  that  came  out  of  Egypt?— An  awful  consideration  !  The 
whole  elect  }'c^['°  of  God  (a  very  few  excepted)  provoked  God  presently  after 
their  great  deliverance ;  cor/ir  "pd  to  grieve  his  Spirit  for  forty  years,  and  perishei 
in  their  sin ! 

19    So  we  see  they  could  not  enter  in — Though  afterward  they  desired  it 

rV.  y.  But  the  Word — "Which  they  heard,  did  not  profit  them— So  far  fromit, 
that  it  increased  their  damnation.  It  is  then  only  when  it  is  'mixed  with  faith, 
that  it  exerts  its  saving  power. 

3.  For  we  only  thoi  have  believed,  enter  into  the  rest — The  proposition  is,  There 
remains  a  rest  for  us.  This  is  proved,  ver.  3-11,  thus:  That  psalm  mentions  a 
test:  yet  it  does  not  mean,  1.  God's  rest  from  creating    for  this  was  lonp  »«fQr«" 

*  Exod.  xvii  7 


CHAPTER  IV.  571 

tie  said,   I  have  sworn  in  my  wrath,  They  shall  not  tnter  into 

my  rest,  though  the  works  were  finished  from  the  foundation 

i  of  the  world.     For  he  said  thus  in  a  certain  place  of  the  seventh 

day,*  And  God  rested  on  the  seventh  day  from  all  his  works : 

5  And  in  this  again.  They  shall  not  enter  into  my  rest.     Seeing 

6  then  it  remaineth  that  some  enter  into  it,  and  they  to  whom 
the  good  tidings  were  declared  before  entered  not  in  because 

7  of  unbelief.     He  again  after  so  long  a  lime  fixeth  a  certain  day 
say'ng  by  David,  To-day;  as  it  was  said  before,  Tn-day,  if  ye 

8  will  hear  his  voice,  harden  not  your  hearts.     For  if  Joshua  had 
gi^  en  them  the  rest,  he  would  not  have  afterward  spoken  of 

9  another  day :   There  remaineth  therefore  a  rest  for  the  people 

10  of  God.      For  he  that  hath  entered  into  his  rest  hath  himself 

1 1  also  ceased  from  his  works,  as  God  did  from  his.  Let  us  labour 
therefore  to  enter  into  that  rest,  lest  any  one  should  fall  after 

12  the  same  example  of  unbelief.  For  the  word  of  God  is  living 
and  powerful,  and  sharper  than  any  two-edged  sword,  piercing 
even  to  the  dividing  asunder  both  of  the  soul  and  spirit,  both 
of  the  joints  and  marrow,  and  is  a  discerner  of  the  thoughts 

13  and  intentions  of  the  heart.  Neither  is  there  any  creature  that 
is  not  manifest  in  his  sight :  but  all  things  are  naked  and  opened 
to  the  eyes  of  him  with  whom  we  have  to  do. 

14  Having  therefore  a  great  high  priest,  that  is  passed  through  the 

the  time  of  Moses.  Therefore  in  his  time  another  rest  was  expected ;  of  which 
they  who  then  heard  fell  short.  Nor  is  it,  2.  The  rest  which  Israel  obtained 
through  Joshua;  for  the  psalmist  wrote  after  him.  Therefore  it  is,  3.  The  eter- 
nal rest  in  heaven.  As  he  said — Clearly  showing  that  there  is  a  farther  rest  than 
that  which  followed  the  finishing  of  the  creation;  though  the  works  were  finished 
—Before:  whence  it  is  plain,  God  did  not  speak  of  resting  from  them. 

4.  For — Long  after  he  had  rested  from  his  works — He  speaks  again. 

5.  In  this  psalm,  of  a  rest  yet  to  come. 

7.  After  so  long  a  time — It  was  about  four  hundred  years  from  the  time  of 
Moses  and  Joshua  to  David ;  as  it  was  said  before — St.  Paul  here  refers  to  the 
text  he  had  just  cited. 

8.  The  rest — All  the  rest  which  God  had  promised. 

9.  Therefore — Since  he  still  speaks  of  another  day,  there  must  remain  a  farther, 
even  an  eternal  rest  for  the  people  of  God. 

10.  For  they  do  not  yet  so  rest.     Therefore  a  fuller  rest  remains  for  them. 

11.  Lest  any  one  should  fall — Into  perdition. 

1-2.  For  the  word  (7/"Go<i-^Preached,  ver.  2,  and  armed  with  threatenings,  ver.  3, 

15  living  and  powerful — Attended  with  the  power  of  the  living  God,  and  convey- 
ing either  life  or  death  to  the  hearers;  sharper  than  any  two-edged  sword — Pene- 
trating the  heart  more  than  this  does  the  body:  piercing — duite  through,  and 
laying  open,  the  soul  and  spirit,  joints  and  marrow — The  inmost  recesses  of  the 
mind,  which  the  apostle  beautifully  and  strongly  expresses  by  this  heap  of  figura- 
tiye  words :  and  is  a  discerner — Not  only  oithe  thoughts — But  also  of  the  intentions 

13.  In  his  sight — It  is  God,  whose  word  is  thus  powerful:  it  is  God,  in  whose 
igkt  every  creature  is  manifest:  and  of  this  his  word  working  on  the  conscience 

^ires  the  fullest  conviction;  hut  all  things  are  naked  and  opened- — Plainly  a. hid- 
ing to  the  sacrifices  under  the  Inv,  which  were  first  flayed,  and  then  (as  the 
Greek  word  literally  means)  cleft  asunder  through  the  n£ck  and  backbone:  so 
that  every  thing,  both  without  arid  within,  was  exposed  to  open  view. 

14.  Having  therefore  a  great  high  priest — Great  indeed,  being  the  eternal  Son 
01  G'^d,  that  is  passed  throvsh  tJie  heavens — As  the  Jewish  hisfh  priest  passed 
through  the  veil  into  the  holy  of  holies,  carrying  with  him  the  blood  of  the  sacri- 
lices,  on  the  yearly  day  of  atonement :  so  our  great  High  Priest  went  once  for  aU 

•  Genesis  ii,  2. 


&72  HEBREWS. 

heavens,  Jesus  the  Son  of  God,  let  us  hold  fast  our  profession. 

15  For  we  have  not  a  high  priest  who  cannot  sympathis.e  with  oui 
infirmities,  but  one  who  was  in  all  points  tempted  like  as  wc 

16  are  ;  yet  without  sin.  Let  us  therefore  come  boldly  to  the  throne 
of  grace,  that  we  may  receive  mercy,  and  find  grace  to  help  in 
time  of  need. 

\.  For  every  high  priest,  being  taken  from  among  men,  is  ap- 
pointed for  men  in  things  pertaining  to  God,  that  he  may  oflcr 

2  both  gifts  and  sacrifices  for  sins  :    Who  can  have  compassion 
on  the  ignorant  and  the  wandering,  seeing  he  himself  also  is 

3  compassed  with  infirmity,  And  because  hereof,  it  behooveth  him, 

4  as  for  the  people,  so  also  for  himself,  to  ofl'er  for  sins.     And 
no  one  taketh  this  honour  to  himself,  but  he  that  is  called  ol 

5  God,  as  xoas  Aaron.     So  also  Christ  glorified  not  himself  to  be 
made  a  high  priest,  but  he  that  said  to  him,  *Thou  art  my  Son, 

6  this  day  have   I   begotten  thee.     As   he  saith   also  in  another 
place,  tThou  art  a  priest  for  ever  after  the  order  of  Melchise- 

7  dec :  Who  in  the  days  of  his  flesh,  having  oflTered  up  prayers 
and  supplications,  with  strong  crying  and  tears  unto  him  that 

through  he  visible  heavens,  with  the  virtue  of  his  own  blood,  into  the  immediate 
presence  of  God. 

15.  He  sympathizes  with  us,  even  in  our  innocent  infirmities,  wants,  v/eak- 
nesses,  miseries,  dangers :  ijet  without  sin — And  therefore  is  indisputably  able  to 
preserve  us  from  it  in  all  our  temptations. 

16.  Let  us  therefore  come  boldly — Without  any  doubt  or  fear,  unto  the  throne  of 
God,  our  reconciled  Father,  even  his  throne  of  grace — Grace  erected  it,  and 
reigns  there,  and  dispenses  all  blessings,  in  a  way  of  mere,  unmerited  favour. 

V.  1.  For  every  high  priest  being  taken  from  a,mong  men — Is,  till  he  is  taken, 
of  the  same  rank  with  them:  and  is  appointed — That  is,  is  wont  to  be  appointed: 
in  things  pertaining  to  God — To  bring  God  near  to  men,  and  men  to  God:  that 
he  may  offer  both  gifts — Out  of  things  inanimate,  and  animal  sacrifices. 

2.  Who  can  have  compassion — In  proportion  to  the  offence:  so  the  Greek  word 
signifies:  on  tlie  ignorant — Them  that  are  in  error:  and  the  wandering — Them 
that  are  in  sin :  seeing  himself  also  is  compassed  vnth  infirmity — Even  with  sinful 
infirmity,  and  so  needs  the  compassion  which  he  shoM's  to  others. 

4.  The  apostle  begins  here  to  treat  of  the  priesthood  of  Christ.  The  sum  of 
what  he  observes  concerning  it  is,  whatever  is  excellent  in  the  Levitical  priest- 
hood is  in  Christ,  and  in  a  more  eminent  manner.  And  whatever  is  wanting  in 
those  priests  is  in  him;  a.nd  no  one  taketh  this  honour — The  priesthood,  to  hirri- 
self,  but  lie  that  is  called  of  Gnd,  as  was  Aaron — And  his  posterity,  who  were  all 
of  them  called  at  one  and  the  same  time.  But  it  is  observable,  Aaron  did  noi 
preach  at  all;  preaching  being  no  part  of  the  priestly  office 

5.  So  also  Christ  glorified  not  himself  to  be  a  high  priest — That  is,  did  not  take 
this  honour  to  himself;  but  received  it  from  him  who  said.  Thou  art  my  son,  this 
day  have  I  begotten  thee — Not  indeed  at  the  same  time:  for  his  generation  wai, 
from  eternity. 

7.  The  sum  of  the  things  treated  of  in  the  7th  and  following  chapters  is  con- 
tainod  in  ver.  7-10,  and  in  this  sum  is  admirably  comprised  the  process  of  his 
passion  with  its  inmost  causes,  in  the  very  terms  used  by  the  evangelists ;  who  in 
the  days  of  his  flesh — Those  two  dajrs  in  particular,  wherein  his  sufferings  were 
at  the  height,  having  offered  up  prayers  and  supplications — Thrice,  wiih  strong 
crying  and  tears — In  the  garden,  to  him  that  was  able  to  save  him  from  death — 
Which  yet  he  endured,  in  obedience  to  the  will  of  his  Father,  and  being  heard  in 
that  which  he  particularly /eare<^ — When  the  cup  was  offered  him  first,  there  was 
set  before  him  that  horrible  image  of  a  painful,  shameful,  accursed  death,  which 
moved  him  to  pra>  fonditionally  against  it:  for  if  he  had  desired  it,  his  heavenly 
Father  would  have  sent  him  more  than  twelve  legions  of  angels  to  have  delivered 

♦  Psalm  ii,  7.  t  Psahn  ex,  1 


CHAPTER  V.  573 

was  able  to  save  him  from  death,  and  being  heard  in  tliat  lie 
9  feared  ;  Though  he  was  a  Son,  yet  he  learned  obedience  by  the 
9  things  which    he    suffered,   And   being   perfected,   became    the 

10  author  of  eternal  salvation  to  all  that  obey  him,  Called  of  God  a 
high  priest  after  the  order  of  Melcliisedec. 

11  Concerning  whom  we  have  many  things  to  say,  and  hard  to 

12  be  explained,  seeing  ye  are  become  dull  of  hearing.  For  where-ds 
for  the  time  ye  ought  to  be  teachers,  ye  have  need  that  one  teach 
you  again,  which  are  the  first  principles  of  the  oracles  of  God, 
and  are  become  such  as  have  need  of  milk,  and  not  of  strong 

13  meat.     For  every  one  that  useth  milk  is  unexperienced  in  the 

14  word  of  righteousness  ;  for  he  is  a  babe.  But  strong  meat  be- 
longeth  to  them  of  full  age,  to  them  who  have  their  senses  exer 
cised  by  habit  to  discern  both  good  and  evil. 


him.  But  what  he  most  exceedingly  feared  was,  the  weight  of  infinite  justice ; 
the  being  bruised  and  put  to  grief  by  the  hand  of  God  himself.  Compared  witn 
this,  every  thing  else  was  a  mere  nothing.  And  yet,  so  greatly  did  he  even 
thirst  to  be  obedient  to  the  righteous  will  of  his  Father,  and  to  lay  down  ev^sn  his 
life  for  the  sheep,  that  he  vehemently  longed  to  be  baptized  with  this  baptism, 
Luke  xii,  50.  Indeed  his  human  nature  needed  the  support  of  Omnipotence,  and 
for  this  he  sent  up  strong  crying  and  tears:  but  throughout  his  whole  life  he 
showed  that  it  was  not  the  sufferings  he  was  to  undergo,  but  the  dishonour  thai 
sin  had  done  to  so  holy  a  God,  that  grieved  his  spotless  soul.  The  consideration 
of  its  being  the  will  of  God  tempered  his  fear,  and  afterward  swallowed  it  up. 
And  he  was  heard,  not  so  that  the  cup  should  pass  away,  but  so  that  he  drank  it 
without  any  fear. 

8.  Though  he  were  a  Son — This  is  interposed,  lest  any  should  be  offended  at 
all  these  instances  of  human  weakness.  In  the  garden  how  frequently  did  he  call 
God  his  Father?  Matt,  xxvi,  39,  &c.;  and  hence  it  most  evidently  appears  that 
his  being  the  Son  of  God  did  not  arise  merely  from  his  resurrection  ;  yet  learned 
he — The  word  learned,  premised  to  the  word  suffered,  elegantly  shows  how  will- 
ingly he  learned.  He  learned  obedience  when  he  began  to  suffer,  when  he  applied 
himself  to  drink  that  cup;  obedience  in  suffering  and  dying. 

9.  And  being  perfected — By  sufferings,  chap,  ii,  10,  brought  through  all  to  glory, 
he  became  the  author — The  procuring  and  efficient  cause,  of  eternal  salvation  to 
all  that  obey  him — By  doing  and  suffering  his  whole  will. 

10.  Called — The  Greek  word  here  properly  signifies  surnamed.  His  name  is, 
the  Son  of  God.  The  Holy  Ghost  seems  to  have  concealed  who  Melchisedec 
was  on  purpose  that  he  might  be  the  more  eminent  type  of  Christ.  This  only  we 
know,  that  he  was  a  priest,  and  king  of  Salem  or  Jerusalem. 

11.  Concerrving  whom  —  The  apostle  here  begins  an  important  digression, 
wherein  he  reproves,  admonishes,  and  exho>rts  the  Hebrews.  We — Preachers 
of  the  Gospel,  have  many  things  '->  say  aiid  hard  to  be  explained — Though  not  so 
much  from  the  subject  matter,  as  from  your  slothfulness  in  considering,  and  dul- 
ness  in  apprehending  the  things  of  God. 

12.  Ye  have  need  that  one  teach  yon,  again  whicti  u,re  the  first  principles  of  re- 
ligion. Accordingly  these  are  enumerated  in  the  first  verse  of  the  ensuing  chap- 
ter.    And  have  need  of  milk — The  first  and  plainest  doctrines. 

13.  Every  one  that  useth  milk — That  neither  desires,  nor  can  digest  any  thing 
else,  (otherwise  strong  men  use  milk;  but  not  milk  chiefly,  and  much  less  that 
only,)  is  unexperienced  in  the  n-ord  of  righteousness — The  sublimer  truths  of  the 
Gospel.  Such  are  all  who  desire,  and  can  digest  nothing  but  the  doctrine  of  jus- 
tification and  imputed  righteousness. 

14.  But  strong  meat — Those  sublimer  truths  relating  to  perfection,  chap,  vi,  1, 
belong  to  them  of  full  age  who  by  habit — HaJ^iit  here  signifies  strength  of  spiritual 
understanding,  a'nsing  from  maturity  of  spiriiual  age:  by,  or  in  consequence  of 

his  habit,  they  exercise  themselves  in  these  things  with  ease,  readiness,  cheer- 
tulness,  and  profit. 
37 


574  HEBREvVS. 

VI       Therefore  leaving  the  principles  of  the  doctrine  of  Christ,  let 
us  go  on  to.  perfection  ;  not  laying  again  the  foundation  of  re- 

2  pentance  from  dead  works,  and  of  faith  in  God,  Of  the  doctrine 
of  baptisms  and  laying  on  of  hands,  and  the  resurrection  of  the 

3  dead,  and  eternal  judgment.    And  this  we  will  do,  if  God  permit. 

4  For  it  is  impossible  for  those  who  were  onoe  enlightened,  and 
hav  '  tasted  the  heavenly  gift,  and  been  made  partakers  of  the 

5  Holy  Ghost,  And  have  tasted  the   good  word  of  God,  and  tl|p 
G  powers  of  the  world  to  come,  And  have  fallen  away,  to  renew 

them,  again  unto  repentance,  seeing  they  crucify  to  themselves 

7  the  Son  of  God  afresh,  and  put  him  to  an  open  shame.  For  the 
earth  which  drinketh  in  the  rain  that  cometh  often  upon  it,  and 
bringeth  forth  herbage,  meet  for  them  for  whom  it  is  tilled,  re- 

8  ceiveth  blessing  from  God.  But  that  which  beareth  thorns  and 
briers  is  rejected  and    nigh  unto  a  curse,  whose  end   is  to  be 

9  burned.     But,  beloved,  we  are  persuaded  better  things  of  you, 
10  and  things  that  accompany  salvation,  though  we  thus  speak.   For 

VI.  1.  Therefore  leaving  the  principles  of  the  doctrine  of  Christ — That  is,  say- 
ing no  more  of  them  for  the  present,  let  us  go  on  to  perfection ;  not  laying  again 
the  foundation  of  repentance  from  dead  works — From  open  sins,  the  very  first 
thing  to  be  insisted  on,  and  faith  in  God,  the  very  next  point.  So  St.  Paul  in  his 
very  first  sermon  at  Lystra,  Acts  xiv,  15,  Turn  from  those  vanities  unto  the  liv- 
ing God.  And  when  they  believed,  they  were  to  be  baptized  with  the  baptism 
(not  of  the  Jews,  or  of  John,  but)  of  Christ.  The  next  thing  was  to  lay  hands 
upon  them,  that  they  might  receive  the  Holy  Ghost;  after  which  they  were  more 
fully  instructed,  touching  the  resurrection,  and  the  general  judgment,  called  eter- 
nal, because  the  sentence  then  pronounced  is  irreversible,  and  the  effects  of  it 
remain  for  ever. 

3.  And  this  we  will  do— We  will  go  on  to  perfection;  and  so  much  the  more 
diligently,  because, 

4.  It  is  impossible  for  those  who  were  once  enlightened — With  the  light  ol  the 
glorious  love  of  God  in  Christ,  and  have  tasted  the  heavenly  gift — Remission  of 
sins  sweeter  than  honey  and  the  honeycomb,  and  been,  made  partakers  of  the 
Holy  Ghost— Oilhe  witness  and  the  fruits  of  the  Spirit. 

5.  And  have  tasted  the  good  word  of  God— Have  had  a  relish  for,  and  a  delight 
in  it,  and  the  powers  of  the  world  to  come — Which  every  one  tastes  who  has  a 
hope  full  of  immortality.  Every  child  that  is  naturally  born  first  sees  the  light, 
then  receives  and  tastes  proper  nourishment,  and  partakes  of  the  things  of  tliis 
world.  In  like  manner,  the  apostle  (comparing  spiritual  with  natural  things^ 
speaks  of  one  born  of  the  Spirit,  as  seeing  the  light,  tasting  the  sweetness,  and 
partaking  of  the  things  of  the  world  to  come. 

6.  And  have  fallen  away— Here  is  not  a  supposition,  but  a  plain  relation  o/ 
fact.  The  apostle  here  describes  the  case  of  those  who  have  cast  away  both  the 
power  and  form  of  godliness;  who  have  lost  both  their  faith,  hope,  and  love^ 
ver.  10,  &c.,  and  that  vnlfully,  chap,  x,  20.  Of  these  wilful,  total  apostates,  he 
declares  it  is  impossible  to  renew  them  again  to  repentance,  (though  they  were 
renewed  once,)  either  to  the  foundation,  or  any  thing  built  thereon  ;  seeing  they 
crucify  the  Son  of  Gnd  afresh — They  use  him  with  the  utmost  indignity,  and  put 
Mm  to  an  open  <;/>ffir«e— Causing  his  glorious  name  to  be  blasphemed. 

8.  That  which  beareth  thorns  and  briers— Only  or  chiefly,  is  rejected— No  more 
,•  *■  "ir  is  bestowed  upon  it ;  ivhose  end  is  to  be  burned — As  Jerusalem  was  shortly 
ai 

;».  But  beloved— In  this  one  place  he  calls  them  so.  He  never  uses  this  appel 
lation  but  in  exhorting:  ve  are  persuaded  of  you  things  that  accompany  salvation 

We  are  persuaded  you  are  now  saved  from  your  sins;  and  that  ye  have  thai 
faith,  love,  and  holiness,  which  lead  to  final  salvation,  though  we  thus  speak — To 
warn  you,  lest  you  should  fall  from  your  present  steadfastness. 

10.  Par— Ye  give  plain  proof  of  your  faith  and  lev  '-hich  the  righteous  Goo 
will  jurelv  reward. 


CHAPTER  VI.  575 

God  is  not  unrighteous,  to  forget  your  work  and  laLour  of  love. 
which  ye  have  showed  toward  his  name  in  that  ye  have  minis- 

1 1  tered  to  the  saints,  and  do  minister.  But  we  desire  that  every 
one  of  you  may  show  unto  the  end  the  same  diligence  to  the 

12  full  assurance  of  hope,  That  ye  be  not  slothful,  but  followers  of 
them,  who  through  faith  and  long  suffering  inherited  the  pro- 

13  mises.     For  when  God  made  the  promise  to  Abraham,  because 

14  he  could  swear  by  no  greater,  he  swore  by  himself.  Saying, 
*  Surely  blessing  I  will  bless  thee,  and  multiplying  I  will  multi- 

15  ply  thee.    And  so,  after  he  had  patiently  waited;  he  obtained  the 

16  promise.     For  men  verily  swear  by  the  greater,  and  an  oath  for 

17  confirmation  is  to  them  an  end  of  all  contradiction.  Wherefore 
God,  being  willing  to  show  more  abundantly  to  the  heirs  of  the 
promise  the  unchangeableness  of  his  counsel,  interposed  by  an 

18  oath:  That  by  two  unchangeable  things,  in  which  it  was  impos- 
sible for   God   to  lie,  we   might  have  strong  consolation,  who 

19  have  fled  to  lay  hold  on  the  hope  set  before  us.  Which  hope  we 
have  as  an  anchor  of  the  soul,  both  sure  and  steadfast,  and  which 

30  entereth  into  the  place  within  the  veil.  Whither  Jesus  our  fore- 

11.  Sat  we  desire  you  may  show  the  same,  diligence  unto  the  end — And  there- 
fore we  thus  speak,  to  the  full  assurance  of  hope — Which  you  cannot  expect,  if 
you  abate  your  diligence,  rht  full  assurance  of  faith  relates  to  present  pardon; 
the  full  assurance  of  hope  to  future  glory.  The  former  is  the  highest  degree  ol 
Divine  evidence  that  God  is  reconciled  to  me  in  the  Son  of  his  love :  the  latter  is 
the  same  degree  o{  Divine  evidence  (wrought  in  the  soul  by  the  same  immediate 
inspiration  of  the  Holy  Ghost)  of  persevering  grace,  and  of  eternal  glory.  So 
much,  and  no  more,  as  faith  every  moment  beholds  vrith  open  face,  so  much 
does  hope  see,  to  all  eteriiity.  But  this  assurance  of  feith  and  hope  is  not  an 
opinion,  not  a  bare  construction  of  Scripture,  but  is  given  immediately  by  the 
power  of  the  Holy  Ghost ;  and  what  none  can  have  for  another,  but  for  him.self 
only. 

1"2.  Inherited  the  promises — The  promised  rest ;  paradise. 

13.  For — Ye  have  abundant  encouragement,  seeing  no  stronger  promise  could 
be  made,  than  that  great  promise  which  God  made  to  Abraham,  and  in  him  to  us. 

15.  After  he  had  waited — Thirty  years,  he  obtained  the  promise — Isaac,  the 
pledge  of  all  the  promises. 

16.  Men  generally  swear  by  Him  who  is  infinitely  greater  than  themselves, 
and  an  oath  for  confirmation,  to  confirm  what  is  promised  or  asserted,  usually 
puts  an  end  to  all  contradiction.  This  shows  that  an  oath  taken  in  a  religious 
manner  is  lawful  even  under  the  Gospel :  otherwise  the  apostle  would  never 
have  mentioned  it  with  so  much  honour,  as  a  proper  means  to  confirm  the  truth. 

17.  God  interposed  bij  an  oaiA— Amazing  condescension !  He  who  is  greatest 
of  all  acts  as  if  he  were  a  middle  person,  as  if  while  he  swears,  he  were  less 
than  himself,  by  whom  he  swears.  Thou  that  hearest  the  promise,  dost  thou  not 
yet  believe? 

18.  That  by  two  unchangeable  things — His  promise  and  his  oath,  in  either, 
much  more  in  both  of  which,  it  was  impossible  for  God  to  lie,  we  might  have  strong 
consolation— ?!\vd\\o\v'mg  up  all  doubt  and  fear;  who  have  fled— Ader  having 
been  tossed  by  many  storms,  to  lay  hold  on  the  hope  set  before  us — On  Christ  the 
object  of  our  hope,  and  the  glory  we  hope  for  through  him. 

19.  JVhich  hope  in  Christ  n;e  have  as  an  anchor  of  the  soul — Entering  into  hea- 
ven itself,  and  fixed  there,  within  the  veil— Thus  he  slides  back  to  the  priesthood 
of  Christ.  ^  „       >  • 

20.  A  forermmsr  uses  to  be  less  in  dignity  than  those  that  are  to  follow  him. 
But  it  is  not  so  here;  for  Christ  who  is  gone  before  us,  is  infinitely  superior  t<i 
us.  What  an  honour  is  it  to  believers  to  have  so  glorious  a  forerurmer,  no* 
appearing  in  the  presence  of  God  for  them  ! 

♦  Genesis  xxii,  IT. 


676  HEBREWS 

runner  is   entered   for  us,  who  is  made  a  high  priest  for  e'rer 
after  the  order  of  Melchisedec. 
VII.     For  this  Melchisedec,  king  of  Salem,  priest  of  the  most  high 
God,  *who  met  Abraham  returning  from  the  slaughter  of  the 

2  ki.ags  and  blessed  him.  To  whom  also  Abraham  divided  a  tenth 
part  of  all  the  spoils:  being  by  interpretation,  first,  king  of 
righteousness,  and  llien  king  of  Salem  also,  which  is  king  of 

3  peace:  Without  father,  without  mother,  without  pedigree,  hav 
ing  neither   beginning  of  days  nor  end  of  life,  but  being  made 

4  like  the  Son  of  God,  remaineth  a  priest  continually.  Now  con- 
sider how   great    this  man  was,   to   M'hom   even   the   patriarch 

5  Abraham  gave  the  tenth  of  the  spoils.  And  verily  they  of  the 
sons  of  Levi,  who  receive  the  priesthood,  have  a  commandment 
(according  to  the  law)  to  take  tithes  of  the  people,  that  is,  ot 
their  brethren,  though  they  come  out  of  the  loins  of  Abraham, 

6  But  he  whose  pedigree  is  not  from  them,  took  tithes  of  Abra- 

7  ham,  and  blessed  him  who  had  the  promises :  And  without  all 

8  contradiction,  the  less  is  blessed  of  the  greater.  And  here  men 
that  die  receive  tithes :  but  there,  he,  of  whom  it  is  testified  that 

9  he  liveth.  And  even  Levi,  who  receiveth  tithes,  paid  tithes  (so  to 
10  speak)  through  Abraham.     For  he  was  yet  in  the  loins  of  his 

VII.  I.  The  sum  of  this  chapter  is,  Christ,  as  appears  from  his  type,  Melchise- 
dec who  was  greater  than  Abraham  himself,  from  whom  Levi  descended,  has 
a  priesthood  altogether  excellent,  new,  firm,  perpetual. 

2.  Being  first — According  to  the  meaning  of  his  own  name,  king  of  righteous- 
ness, then — According  to  the  name  of  his  city,  king  of  peace — So  in  him  as  in 
Christ,  righteousness  and  peace  were  joined.  And  so  they  are  in  all  that  believe 
in  him. 

3.  Without  father,  without  mother,  without  pedigree — Recorded,  without  any 
account  of  his  descent  from  any  ancestors  of  the  priestly  order:  having  neither 
beginning  of  days  nor  end  of  life — Mentioned  by  Moses;  but  being — In  all  these 
respects,  viade  like  the  Son  of  God — Who  is  really  without  father — As  to  his 
human  nature;  without  mother — As  to  his  Divine;  and  in  this  also,  without 
pedigree — Neither  descended  from  any  ancestors  of  the  priestly  order :  remaineth 
a  priest  continually — Nothing  is  recorded  of  the  death  or  successor  of  Mel- 
chisedec. But  Christ  alone  does  really  remain  without  death  and  without  suc- 
cessor. 

4.  The  greatness  of  Melchisedec  is  described  in  all  the  preceding  and  follow- 
ing particulars.  But  the  most  manifest  proof  of  it  was,  that  Abraham  gave  him 
tithes,  as  to  a  priest  of  God  and  a  superior;  though  he  was  himself  a  patriarch, 
greater  than  a  king,  and  a  progenitor  of  many  kings. 

5.  The  S071S  of  Levi  take  tithes  of  their  brethren — Sprung  from  Abraham  as 
well  as  themselves.  The  Levites  therefore  are  greater  than  they;  but  the  priests 
are  greater  than  the  Levites ;  the  patriarch  Abraham  than  the  priests,  and  Mel- 
chisedec than  him. 

6.  He  who  is  not  from  them — The  Levites ;  blessed — Another  proof  of  his 
supf'riority ;  even  him  that  had  the  promises — That  was  so  highly  favoured  of 
God.    When  St.  Paul  speaks  of  Christ,  he  says,  the  promise ;  promises  refer  to 

ulier  blessings  also. 

7.  The  less  is  blessed — Authoritatively  of  the  greater. 

8.  And  here — In  the  Levitical  priesthood ;  but  there — In  the  case  of  Melchi- 
»edec;  he  of  %ohom  it  is  testified  that  he  liveth — Who  is  not  spoken  cf,  as  one 
that  died  for  another  to  succeed  him:  but  is  represented  only  as  living,  no  men- 
*ion  being  made  either  of  his  birth  or  death. 

9.  And  even  Levi,  who  receiveth  tithes — Not  in  person,  bat  in  his  suace.'^sors, 
as  it  were,  paid,  tithes — In  the  person  of  Abraham. 

♦  Gen.  liv,  18,  &c. 


CHAPTER  VII.  577 

II  father,  when  Melchisedec  met  him.  Now  if  perfection  had  been 
by  the  Levitical  priesthood,  (for  under  it  the  people  received  the 
law,)  what  farther  need  was  there  that  another  j)riest  should 
rise,  after  the  order  of  Melchisedec,  and  not  be  called  after  the 

VZ  order  of  Aaron?     For  the  priesthood  being  changed,  there  is 

13  also  necessarily  a  change  of  the  law.  For  he,  of  whom  these 
things  are  spoken,  pertaineth  to  another  tribe,  of  which  no  man 

14  attended  on  the  altar.  For  it  is  evident,  that  our  Lord  sprung 
out  of  Judah,  of  which  tribe  Moses  spake  nothing  concerning 

15  the  priesthood.     And  it  is  still  far  more  evident,  that  another' 

16  priest  is  raised  up  after  the  likeness  of  Melchisedec,  Who  was 
made  not  after  the  law  of  a  carnal  commandment,  but  after  the 

17  power  of  an  endless  life  ;  For  it  is  testified,  Thou  art  a  priest 

18  for  ever,  after  the  order  of  Melchisedec.  For  verily  there  is  a 
disannulling  of  the  preceding  commandment,  for  the  weakness 

19  and  unprofitableness  thereof.  For  the  law  made  nothing  per- 
fect, but  the  bringing  in  of  a  better  hope  did,  by  which  we  draw 

20  nigh  to  God.     And  inasmuch  as  he  was  not  made  a  priest  with- 

21  out  an  oath  :  (For  those  priests  were  made  without  an  oath,  but 
this  with  an  oath,  by  him  that  said  unto  him,  The  Lord  sware, 

11.  The  apostle  now  demonstrates  that  the  Levitical  priesthood  must  yield  to 
the  priesthood  of  Christ,  because  Melchisedec,  after  whose  order  he  is  a  priest, 
1.  Is  opposed  to  Aaron,  ver.  11,  14.  2.  Hath  no  end  of  life,  ver.  15-19,  but 
remaineth  a  priest  continually.  If  now  perfection  were  by  the  Levitical  priest- 
hood— If  this  perfectly  answered  all  God's  designs,  and  man's  wants  ;  (  for  under 
it  the  people  received  the  law — Whence  some  might  infer  that  perfection  was  by 
that  priesthood,)  what  farther  n£cd  was  there  that  another  priest— Oi  a  new  order, 
should  be  set  upl  From  this  single  consideration  it  is  plain,  that  both  the  priest- 
hood and  the  law,  which  were  inseparably  connected,  were  now  to  give  way  to 
a  better  priesthood,  and  more  excellent  dispensation. 

12.  For — One  of  these  cannot  be  changed  without  the  other. 

13.  But  the  priesthood  is  manifestly  changed  from  one  order  to  another,  and 
from  one  tribe  to  another.  For  he  of  whom  these  things  are  spoken — Namely, 
Jesus,  pertaineth  to  another  tribe — That  of  Judah :  of  which  no  man  was  suffered 
by  the  law  to  attend  on,  or  minister  at  the  altar. 

14.  For  it  is  evident  that  our  Lord  sprung  out  of  Judah — Whatever  difficulties 
have  arisen  since,  during  so  long  a  tract  of  time,  it  was  then  clear  beyond 
dispute. 

15.  And  it  is  far  more  evident  that — Both  the  priesthood  and  the  law  are 
changed,  because  the  priest  now  raised  up  is  not  only  of  another  tribe,  but  of  a 
quite  different  order. 

16.  Who  is  made — A  priest,  not  after  the  law  of  a  ca,rnal  commandment — N  n, 
according  to  the  Mosaic  law,  which  consisted  chiefly  of  commandments,  thit 
were  carnal,  compared  to  the  spirituality  of  the  Gospel;  hid  after  the  power  of 
an  endless  life — Which  he  has  in  himself,  as  the  eternal  Son  of  God. 

18.  For  there  is  implied  in  this  new  and  everlasting  priesthood,  and  in  the  ne*" 
dispensation  connected  therewith,  a  disannulling  of  the  preceding  commandment 
— An  abrogation  of  the  Mosaic  law;  for  the  weakness  and  unprofitableness  there- 
tf — For  its  insufficiency  either  to  justify  or  to  sanctify. 

19.  For  the  law — Taken  by  itself,  separate  from  the  Gospel,  made  not/img  pj'^- 
feet — Could  not  perfect  its  votaries,  either  in  faith  or  love,  in  happiness  or  holi- 
ness ;  but  the  bringing  in  of  a  better  hope — Of  the  Gospel  dispensation,  which 
gives  us  a  better  ground  of  confidence,  does :  By  which  we  draw  nigh  to  God — 
Yea,  so  nigh  as  to  be  one  Spirit  with  him.     And  this  is  true  perfection. 

20.  And — The  greater  solemnity  wherewith  he  was  made  priest,  farther  proves 
he  superior  excellency  of  his  priesthood. 

21.  The  Lord  sware,  and  will  not  repent — Hence  also  it  appears  that  his  is  ai 
unchangeable  priesthood. 


578  HEBREWS. 

and  will  not  repent,  Thou  art  a  priest  for  ever,  after  the  ordei 

22  of  Melchisedec  :)  Of  so  much  better  a  covenant  was  Jesus  made 

23  a  surety.     And  they  truly  were  many  priests,  because  they  were 

24  hindered  by  death  from  continuing.  But  this,  because  he  con- 
tinueth   for   ever,    hath    a  priesthood    that   passeth    not   away. 

25  Wherefore  he  is  able  also  to  save  them  to  the  uttermost,  who 
come  to  God  through  him,  seeing  he  ever  liveth  to  make  inter 

20  cession  for  them.  For  such  a  high  priest  suited  us,  holy,  harm 
less,  undefiled,  separated  from  sinners,  and  made  higher  than  t'le 

^7  heavens :  Who  needeth  not  daily,  as  those  high  priest?,  to  ofler 
up  sacrifices,  first  for  his  own  sins,  then  for  those  of  the  people  ; 

28  for  this  he  did  once  for  all,  when  he  offered  up  himself.  For  the 
law  maketh  men  high  priests  that  have  infirmity ;  but  the  word 
of  the  oath  which  was  since  the  law  maketh  the  Son,  who  is  con- 
secrated for  evermore. 

VIII.  The  sum  of  what  hath  been  spoken  is,  We  have  such  a  high 
priest,  who  is  set  down  at  the  right  hand  of  the  throne  of  the 

2  Majesty  in  the  heavens,  A  minister  of  the  sanctuary,  and  of  the 

3  true  tabernacle,  which  the  Lord  hath  fixed,  and  not  man.  For 
every  high  priest  is  ordained  to  offer  up  gifts  and  sacrifices  ; 
whence  it  was  necessary  that  this  also  should  have  somewhat 

4  to  offer.    But  if  he  were  on  earth,  he  could  not  be  a  priest,  there 

22.  Of  so  much  belter  a  covenant — Unchangeable,  eternal,  was  Jesus  made  a 
surety — Or  Mediator.  The  word  covenant  frequently  occurs  in  the  remaining 
pa,rt  of  this  epistle.  The  original  word  means  either  a  covenant,  or  a  last  will 
and  testament.  St.  Paul  takes  it  sometimes  in  the  former,  sometimes  in  the 
latter  sense;  sometimes  he  includes  both. 

2.3.   There  were  many  priests — One  after  another. 

24.  He  continueth  for  ever — In  life,  and  his  priesthood;  that  passeth  not  awaf/ 
— To  any  successor. 

25.  \Vherefore  he  is  ahlp  to  save  to  the  uttermost — From  all  the  guilt,  power, 
root,  and  consequence  of  sin,  them  who  come — By  faith,  to  God  through  him — As 
their  priest ;  seeing  he  ever  liveth  to  viake  intercession — That  is,  he  ever  lives  and 
intercedes.     He  died  once.    He  intercedes  perpetually. 

26.  For  such  a  high  priest  suited  us — Unholy,  mischievous,  defiled  sinners;  a 
blessed  paradox!  Holy — With  respect  lo  God;  harmless — With  respect  to  men^ 
undefiled — Without  any  sin  in  himself;  separated  from  sinners — As  well  as  from 
sin.  And  so  he  was,  when  he  left  the  world ;  and  made — Even  in  his  human 
nature,  higher  than  the  heavens — And  all  their  inhabitants. 

27.  Who  needeth  not  to  offer  up  sacrifices  daily— {That  is,  on  every  yearly  day 
of  expiation)  for  he  offered  once  for  all :  not  for  his  own  sins ;  for  he  then  offered 
up  hhnself  without  spot  to  God. 

28.  The  law  maketh  men  high  priests  that  have  infirmity — That  are  both  weak, 
mortal,  and  sinful :  but  the  oath  which  was  since  the  law — Namely,  in  the  time 
if  David,  maketh  the  Son,  who  is  consecrated  for  ever— Who  being  now  free, 
both  from  sin  and  death,  from  natural  and  moral  infirmity,  remaineth  a  priesJ 
for  ever. 

VIII.  1.  We  have  such  a  high  priest— Having  finished  his  description  of  Ihe 
type  in  Melchisedec,  the  apostle  begins  to  treat  directly  of  the  excellency  of 
Chri  t's  priesthood  beyond  the  Levitical ;  who  is  set  down — Having  finished  his 
oblation,  at  the  right  hand  of  the  majesty  of  God. 

2.  A  minister — Who  represents  his  own  sacrifice,  as  the  high  priest  did  the 
blood  of  those  sacrifices  once  a  year;  of  the  sanctuary— Heaven,  typified  by  the 
holy  of  holies ;  and  of  the  true  tabernacle— Perha^ps  his  human  nature,  of  which 
the  old  tabernacle  was  a  type  :  which  the  Lord  hath  fixed— For  ever ;  not  mun— 
As  Moses  fixed  the  tabernacle. 

4.  But  if  he  were  tm  earth— If  his  priesthood  terminated  here,  Ae  eould  not  ot 


CHAPTER  VIII.  579 

6  being  pxiests  that  offer  gifts,  according  to  the  latv,  Who  serve 
after  the  pattern  and  shadow  of  heavenly  things,  as  Moses  was 
admonished  of  God,  when  he  was  about  to  finish  the  tabernacle; 
for,  saith  he,  *  See  thou  make  all  things  according  to  the  mode] 

b  which  was  shown  thee  in  the  mount.  But  he  hath  now  obtained 
a  more  excellent  ministry,  by  how  much  better  a  covenant  he  is 

7  a  mediator  of,  which  is  established  upon  better  promises.  For 
if  thf   first  had  been  faultless,  no  place  would  have  been  sought 

S  foi  a  second.  But  finding  fault  with  them,  he  saith,  f  Behold, 
the  days  come,  saith  the  Lord,  when  I  will  make  a  new  cove- 

9  nant  with  the  house  of  Israel,  and  with  the  house  of  Judah  :  Not 
according  to  the  covenant  which  I  made  with  their  fathers,  in  the 
day  when  I  took  them  by  the  hand,  to  lead  them  out  of  the  land 
of  Egypt,  because  they  continued  not  in  my  covenant,  and  I 
10  regarded  them  not,  saith  the  Lord.  For  this  is  the  covenant 
which  I  will  make  with  the  house  of  Israel  after  those  days, 
saith  the  Lord  :  I  will  put  my  laws  in  their  minds,  and  write 
them  on  their  hearts,  and  I  will  be  to  them  a  God,  and  they  shall 


a  priest — At  all,  consistently  with  the  Jewish  institutions,  there  being — Other 
priests — To  whom  alone  this  office  is  allotted. 

5.  Hlio  serve — The  temple,  which  was  not  yet  destroyed ;  afte^  the  pattern  and 
shadow  of  heavenly  things — Of  spiritual,  evangelical  worship,  and  of  everlasting 
glory:  the  pattern,  somewhat  liKe  the  strokes  pencilled  out  upon  a  piece  of  fine 
linen,  which  exhibit  the  figures  of  leaves  and  flowers,  but  have  not  yet  received 
their  splendid  colours  and  curious  shades :  and  shadow,  or  shadowy  representa- 
tion, which  gives  you  some  dim  and  imperfect  idea  of  the  body,  but  not  the  fine 
features,  not  the  distinguishing  air,  none  of  those  living  graces  which  adorn  the 
real  person.  Yet  both  the  pattern  and  shadow  lead  our  minds  to  something 
nobler  than  themselves;  the  pattern  to  that  (holiness  aid  glory)  which  complete 

t :  the  shadow,  to  that  which  occasions  it. 

6.  A7id  now  he  hath  obtained  a  more  excellent  ministry — His  priesthood  as 
much  excels  theirs  as  the  promises  of  the  Gospel  (whereof  he  is  a  surely)  excel 
those  of  the  law.  These  better  promises  are  specified,  ver.  10,  11.  Those  in  the 
law  were  mostly  temporal  promises. 

7.  For  if  the  first  had  been  faiiMess — If  that  dispensation  had  answered  all 
God's  designs  and  man's  wants,  if  it  had  not  been  weak  and  unprofitable,  unable 
to  make  any  thing  perfect,  no  place  would  have  been  for  a  second. 

8.  But  there  is  ;  for,  finding  fault  with  them — Who  were  under  the  old  cove- 
nant ;  he  saith,  I  make  a  new  covenant  with  the  house  of  Israel — With  all  the 
Israel  of  God,  in  all  ages  and  nations.  It  is  new  in  many  respects,  (though  not 
as  to  the  substance  of  it.)  I.  Being  ratified  by  the  death  of  Christ.  2.  Freed 
from  those  burdensome  rites  and  ceremonies.  3.  Containing  a  more  full  and 
clear  account  of  spiritual  religion.  4.  Attended  with  larger  influences  of  the 
Spirit.    5.  Extended  to  all  men  ;  and  6.  Never  to  be  abolished. 

9.  When  I  took  them  by  the  hand — With  the  care  and  tenderness  of  a  parent; 
and  just  while  this  was  ifresh  in  their  memory,  they  obeyed.  But  presently  after 
they  shook  olf  the  yoke,  they  continued  not  in  my  covenant,  and  I  regarded  them 
not — So  that  covenant  was  soon  broken  in  pieces. 

10.  This  is  the  covenant  I  will  make  after  those  days — After  the  Mosaic  dispen- 
sation is  abolished:  I  will  jrat  my  laws  in  their  minds — I  will  open  their  eyes  and 
enlighten  their  understanding  to  see  the  true,  full,  spiritual  meaning  thereof; 
and  write  them  on  their  hearts — So  that  they  shall  inwardly  experience  whatever 
I  have  commanded  :  and  I  will  be  to  them  a  God — Their  all-suflicient  portion, 
and  exceeding  great  reward ;  and  they  shall  be  to  me  a  people — My  treasure,  mj 
seloved,  loving,  and  obedient  children. 

•  Exod.  XXV,  40.  f  Jer.  xxxi,  31,  &c 


o80  HEBREWS. 

11  be  to  me  a  people  :   And  they  shall  n  >t  teach  every  one  his 
neighbour,  and  every  one  his  brother,  saying.  Know  the  Lord 
for  they  shall  all  know  me,  from  the  least  even  to  the  greatest. 

12  For  I  will  be  merciful  to  their  unrighteousness,  and  their  sins 

13  and  their  iniquities  will  I  remember  no  more.  In  saying  a  new 
covenant,  he  hath  antiquated  the  first:  now  that  which  is  anti 
quated  and  decayed,  is  ready  to  vanish  away. 

IX       And  verily  the  first  covenant  also  had  ordinances  of  worsliip 

2  and  a  worldly  sanctuary.  For  the  first  tabernacle  was  prepared, 
in  which  was  the  candlestick,  and  the  table,  and  the  show  bread  ; 

3  which  is  called  the  holy  place.    And  beyond  the  second  veil,  the 

4  tabernacle,  which  is  called  The  holy  of  holies.  Having  the 
golden  censer,  and  the  ark  of  the  covenant,  overlaid  round 
about  with  gold,  wherein  was  a  golden  pot  having  the  manna, 
and  Aaron's  rod  that  blossomed,  and  the  tables  of  the  covenant : 

5  And  over  it  were  the  cherubim  of  glory,  shadowing  the  mercy 

6  seat;  of  which  we  cannot  now  speak  particularly.  Now  these 
things  being  thus  prepared,  the  priests  go  always  into  the  first 

11.  And  they — Who  are  under  this  covenant  (though  in  other  respects  they 
will  have  need  to  teach  each  other  to  their  lives'  end,  yot)  shall  noC—Neei.  to 
teach  every  one  his  brother,  saying,  Know  the  Lord ;  for  they  shall  all  know  vie— 
All  real  Christians,  from  the  least  to  the  greatest — In  this  order  the  saving  know- 
ledge of  God  ever  did  and  ever  will  proceed,  not  first  to  the  greatest,  and  then 
to  the  least.  But  the  Lord  will  save  the  tents,  the  poorest,  of  Judah  first,  that 
the  glory  of  the  house  of  David,  the  royal  seed,  and  the  glory  of  the  inhabit- 
ants of  Jerusalem,  the  nobles  and  the  rich  citizens,  do  not  magnify  themselves, 
Zech.  xii,  7. 

12.  For  I  will — Justify  them,  which  is  the  root  of  all  true  knowledge  of  God. 
Tliis  therefore  is  God's  method.  First,  a  sinner  is  pardoned :  then,  he  knows 
God,  as  gracious  and  merciful:  then  God's  lav/s  are  written  on  his  heart:  he  is 
God's,  and  God  is  his. 

13.  In  saying  a  new  covenant,  he  hath  antiquated  the  first — Hath  shown  that  ii 
is  disannulled  and  out  of  date :  now  that  which  is  antiquated  is  ready  to  vanish 
away — As  it  did  quickly  after,  when  the  temple  was  destroyed. 

IX.  1.  The  first  covenant  had  ordinances  o/"  outward  worship,  and  a  worldly — 
A  visible,  material  sanctuary  or  tabernacle.  Of  this  sanctuary  he  treats,  ver. 
2,  5.     Of  those  ordinances,  ver.  G,  10. 

2.  The  first — The  outward  tabernacle,  in  which  was  the  candlestick,  and  I  he 
table ;  the  show  bread,  shown  continually  before  God  and  all  the  people,  consist- 
ing of  twelve  loaves,  according  to  the  number  of  the  tribes,  was  placed  on  this 
table  in  two  rows,  six  upon  one  another  in  each  row.  This  candlestick  and 
bread  seem  to  have  t3rpified  the  light  and  life,  which  are  more  largely  dispensed 
under  the  Gospel,  by  him  who  is  the  light  of  the  world,  and  the  bread  of  life. 

3.  The  second  veil — Divided  the  holy  place  from  the  most  holy,  as  the  first  veil 
did  the  holy  place  from  the  courts. 

4.  Having  the  golden  censer — Used  by  the  high  priest  only,  on  the  great  day 
of  atonement;  and  the  ark  or  chest  of  the  covenant — So  called  from  the  tabley 
of  the  covenant  contained  therein  ;  wherein  was  the  manna — The  monument  cf 
God's  care  over  Israel ;  and  Aaronh  rod — The  monument  of  regular  priesthoo*! 
and  the  tables  of  the  covenant — The  two  tables  of  stone,  on  which  the  ten  com- 
mandments were  written  by  the  finger  of  God ;  the  most  venerable  nonumen 
of  all. 

5.  And  over  it  were  the  cherubim  of  glory — Over  which  the  glory  c  f  God  usee 
to  appear.  Some  suppose  each  of  these  had  four  faces,  and  so  represented  tht 
Tliree-one  God,  with  the  manhood  assumed  by  the  second  person ;  with  out- 
spread wings  shadowing  the  mercy  seat- -Which  was  a  lid  or  plate  of  gold  cover- 
ing the  ark. 

6.  Always — Every  day ;   accomplishing  their  services — Lighting  their  lamps, 


CHAPTER  IX.  581 

7  tabernacle,  accomplishing  their  services.  But  into  the  second, 
only  the  high  priest,  once  a  year,  not  without  blood,  which  he 

8  offereth  for  himself  and  the  errors  of  the  people  :  The  Holy 
Ghost  evidently  showing  this,  that  the  way  into  the  holiest  was 
not  yet  made  manifest,  while  the  first  tabernacle  was  still  sub- 

9  sisting,  Which  is  a  figure  for  the  time  present,  in  which  are 
offered  both  gifts  and  sacrifices,  which  cannot  perfect  the  wor- 

C  shipper  as  to  his  conscience.  Only  with  meats  and  drinks,  and 
divers  washings,  and  carnal  ordinances,  imposed  till  the  time  of 

1 1  reformation.  But  Christ  being  come,  a  high  priest  of  good 
things  to  come,  through  a  greater  and  more  perfect  tabernacle, 

12  not  made  with  hands,  that  is,  not  of  this  creation.  And  not  by 
the  blood  of  goats  and  calves,  but  by  his  own  blood,  entered  in 
once  for  all  into  the  holy  place,  having  obtained  eternal  redemp- 

13  iion  for  lis.  For  if  the  blood  of  bulls  and  goats,  and  the  *  ashes 
of  a  heifer  sprinkling  the  unclean,  sanctifieth  to  the  purifying  of 

14  the  flesh:  How  much  more  shall  the  blood  of  Christ,  who  through 
the  eternal  Spirit  offered  himself  witjiout  spot  to  God,  purge  our 

15  conscience  from  dead  works,  to  serve  the  living  God  ?  And  for 
this  end  he  is  the  Mediator  of  the  new  covenant,  that  by  means 

changing  the  show  bread,  burning  incense,  and  sprinkling  the  blood  of  the  sin- 
offering. 

7.  Errors — That  is,  sins  of  ignorance ;  to  which  only  those  atonements  ex- 
tended. 

8.  The  Holy  Ghost  evidently  showing — By  this  token,  that  the  way  into  the 
holiest — Into  heaven,  was  not  made  manifest — Not  so  clearly  revealed,  while 
the  first  tabernacle — And  its  service,  were  still  subsisting — And  remaining  in 
force. 

9.  Which — Tabernacle,  with  all  its  furniture  and  services,  is  a  figure  or  type 
of  good  things  to  come.  Which  cannot  perfect  the  worshipper — Neither  the 
priest,  nor  him  who  brought  the  offering;  as  to  his  conscience — So  that  he  should 
be  no  longer  conscious  of  the  guilt  or  power  of  sin.  Observe,  the  temple  was  as 
yet  standing. 

10.  They  could  not  so  perfect  him,  with  all  their  train  of  precepts  relating  to 
meats  and  drinks,  and  carnal,  gross,  external  ordinances;  and  were  therefore 
imposed  only  till  the  time  of  reformation — Till  Christ  came. 

11.  A  high  priest  of  good  things  to  come — Described  ver.  15;  ejitered  through 
a  greater — That  is,  a  more  noble  and  perfect  tabernacle — Namely,  his  own  body ; 
not  of  this  creation — Not  framed  by  man  as  that  tabernacle  was. 

12.  The  holy  place — Heaven  ;  for  us — All  that  believe. 

13.  If  the  ashes  of  a  heifer — Consumed  by  fire  as  a  sin-offering,  being  sprinkled 
on  them  who  were  legally  unclean  purijied  the  flesh — Removed  that  legal  un- 
cleanness,  and  readmitted  them  to  the  temple,  ann  the  congregation. 

14.  How  much  more  shall  the  blood  of  Christ — The  merit  of  all  his  sufferings ; 
who  through  the  eternal  Spirit — The  Work  of  redemption  being  the  work  of  the 
vliole  Trinity.  Neither  is  the  second  person  alone  concerned  even  in  the  amaz- 
ing cot  descension  that  was  needful  to  complete  it.  The  Father  delivers  up  the 
fin^dora  to  the  Son :  and  the  Holy  Ghost  becomes  the  gift  of  the  Messiah, 
.leiug,  as  it  were,  sent  according  to  his  gotid  pleasure:  offered  himself— Infinitely 
more  precious  than  any  created  victim,  and  that  without  spot  to  God;  purge  our 
conscience — Our  inmost  soul,  from  dead  works — Fnmi  all  the  inward  and  out- 
ward works  of  the  devil,  which  spring  from  spiritual  death  in  the  soul,  and  lead 
to  death  everlasting;  to  serve  the  living  God — In  the  life  of  faith,  in  perfect  love, 
and  spotless  holiness ! 

15.  And  fo'T  this  end  he  is  the  Mediator  of  a  neio  covenant,  that  they  who  art 
called — To  the  engagements  and  benefits  thereof;  might  receive  the  eternal  inhe- 

•  Num.  xix,  17,  18,  19 


682  HEBREWS. 

of  death  for  the  redemption  of  the  transgressors  that  were  undei 
the  first  covenant,  they  who  are  called  might  receive  the  promise 

16  of  the  eternal  inheritance.  For  where  such  a  covenant  is,  there 
must  also  necessarily  be  the  death  of  him  by  whom  the  covenant 

17  is  confirmed.  For  the  covenant  is  of  force  after  he  is  dead  ; 
whereas  it  is  of  no  strength  while  he  by  whom  it  is  confirmed 

18  liveth.    Whence  neither  was  the  first  covenant  originally  trans- 

19  acted  without  blood.  For  when  Moses  had  spoken  all  the  com- 
mandments according  to  the  law,  to  all  the  people,  he  took  the 
blood  of  calves  and  of  goats,  with  water,  and  scarlet  wool,  and 
hyssop,  and  the  book  itself,  and  sprinkled  all  the  people,  saying, 

20  *This  is  the  blood  of  the  covenant,  which  God  hath  enjoined 

21  unto  you.    And  in  like  manner  he  sprinkled  with  blood  both  the 
2*2  tabernacle  and  all  the  vessels  of  the  service.     And  almost  all 

things  are  according  to  the  law  purified  with  blood,  and  without 
2.J  shedding  of  blood  there  is  no  forgiveness.     It  was  therefore  ne- 
cessary, that  the  patterns  of  things  in  heaven  should  be  purified 
by  these,  but  the  heavenly  things  themselves  by  better  sacrifices 


ritance,  promised  to  Abraham :  not  by  means  of  legal  sacrifices,  but  of  his  meri- 
torious death:  for  the  redemption  of  the  transgressors  that  were  under  the  first 
covenant — That  is,  lor  the  redemption  of  transgressors  from  the  guilt  and  punish- 
ment of  those  sins  which  were  committed  in  the  lime  of  the  old  covenant.  The 
article  of  his  death  properly  divides  the  old  covenant  from  the  new. 

16.  I  say,  By  means  of  death ;  for  where  such  a  covenant  is,  there  must  be  the 
death  of  him  by  whom  it  is  confirmed — Seeing  it  is  by  his  death  that  the  bene- 
fits of  it  are  purchased.  It  seems  beneath  the  dignity  of  the  apostle  to  play 
upon  the  ambiguity  of  the  Greek  word,  as  the  common  translation  supposes  nim 
to  do. 

17.  After  he  is  dead — Neither  this,  nor  after  men  are  dead,  is  a  literal  transla- 
tion of  the  words.     It  is  a  very  perplexed  passage. 

18.  Whence  neither  was  the  first — The  Jewish  covenant,  originally  transacted 
without  the  blood  of  an  appointed  sacrifice. 

19.  He  took  the  blood  of  calves — Or  heifers,  and  of  goats,  with  water,  and 
scarlet  wool,  and  hyssop — All  these  circumstances  are  not  particularly  mentioned 
in  that  chapter  of'  Exodus,  but  are  supposed  to  be  already  known  from  other 
passages  of  Moses;  and  the  book  itself — Which  contained  all  he  had  said,  aiid 
sprinkled  all  the  people — Who  were  near  him.  The  blood  was  mixed  with  tvafer 
to  prevent  its  growing  too  stiff  for  sprinkling ;  perhaps  also,  to  typify  that  blood 
and  water,  John  xix,  34. 

20.  Saying,  This  is  the  blood  of  the  covenant  which  God  hath  enjoined  me  to 
deliver  unto  you — By  this  it  is  established. 

21.  And  in  like  manner  he  ordered  the  tabernacle — When  it  was  made,  and  ali 
its  vessels  to  be  sprinkled  loith  blood  once  a  year. 

22.  And  almost  all  things — (For  some  were  purified  by  water,  or  fire)  are, 
according  to  the  law,  purified  with  blood — Offered  or  sprinkled  :  and  according  to 
the  law,  there  is  no  forgiveness  of  sins,  without  shedding  of  blood — All  this  pcinted 
to  the  blood  of  Christ,  effectually  cleansing  from  all  sin,  and  intimated  there  can 
be  no  purification  from  it  by  any  other  means. 

23.  Therefore — That  is,  it  plainly  appears  from  what  has  been  said;  it  was 
necessary — According  to  the  appointment  of  God,  that  the  tabernacle  and  all  its 
ntensils,  which  were  patterns — Shadowy  representations,  of  things  in  heaven 
should  be  purified  by  these — Sacrifices  and  sprinklings;  but  the  heavenly  thing \ 
themselves — Our  heaven-born  spirits:  what  more  this  may  mean,  we  know  noi 
yet ;  by  better  sacrifices  than  these — That  is,  by  a  better  sacrifice,  which  is  here 
opposed  to  all  the  legal  sacrifices,  and  is  expressed  plurally,  because  it  include? 
the  signification  of  them  all,  and  is  of  so  much  more  eminent  virtue. 

•  Exodus  xxiv,  7,  8. 


CHAPTER  X.  583 

'34  tlian  these.  For  Christ  did  not  enter  into  the  holy  place  made 
with  hands,  the  figure  of  the  true;  but  into  heaven  itself,  now  to 

25  appear  in  the  presence  of  God  for  us.  Nor  did  he  enter,  that  he 
might  offer  himself  often   (as  the  high  priest  entered  into  the 

26  holy  place  every  year  with  the  blood  of  others.)  For  then  he 
must  often  have  suffered  since  the  foundation  of  the  world  :  but 
now  once  at  the  consummation  of  the  ages  hath  he  been  mani- 

27  fested,  to  abolish  sin  by  the  sacrilice  of  himself.     And  as  it  is 

28  appointed  for  men  once  to  die,  and  after  this  the  judgment :  So 
Christ,  also,  having  been  once  offered  to  bear  the  sins  of  many, 
will  appear  the  second  time,  without  sin,  to  them  that  look  for 
him,  unto  salvation. 

X.  For  the  law  having  a  shadow  of  good  things  to  come,  not  the 
very  image  of  the  things,  can  never  with  the  same  sacrifices 
which   they   offer  year  by  year  continually,  make  the  comers 

2  thereunto  perfect.  Otherwise  would  they  not  have  ceased  to  be 
offered  ?     Because  the  worshippers,  having  been  once  purged, 

3  would  have  had  no  more  consciousness  of  sins.     But  in  those 

4  sacrifices  there  is  a  commemoration  of  sins  every  year.  For 
it  is  impossible  that  the  blood  of  bulls  and  of  goats  should  take 

5  away  sins.     Therefore  when  he  cometh  into  the  world,  he  saith, 

24.  For  Christ  did  not  enter  into  the  holy  place  made  with  hands — He  never 
went  into  the  holy  of  holies  al  Jerusalem,  the  figure  of  the  true  tai)ernacle  in 
heaven,  chap,  viii,  2;  bid  into  heaven  itself,  to  appear  in  the  presence  of  God  foi 
us — As  our  glorious  high  priest,  and  powerful  intercessor. 

26.  For  then  he  must  ojten  have  suffered  from  the  foundation  of  the  world — 
This  supposes,  1.  That  by  suffering  once,  he  atoned  for  all  the  sins  which  had 
been  committed  from  the  foundation  of  the  world.  2.  That  he  could  not  have 
atoned  for  them  without  suffering:  at  the  consummation  of  the  ages — The  sacri- 
fice of  Christ  divides  the  whole  age  or  duration  of  the  world  into  two  parts,  and 
extends  its  virtue  backward  and  forward,  from  this  middle  point  wherein  they 
meet,  to  abolish  both  the  guilt  and  power  of  sin. 

27.  After  this  the  judgment — Of  the  great  day :  at  the  moment  of  death,  every 
man's  final  state  is  determined.  But  there  is  not  a  word  in  Scripture  of  a  parti- 
cular judgment  immediately  after  death. 

28.  Christ  having  once  died,  to  bear  the  sins — The  punishment  due  to  them ; 
of  many — Even  as  many  as  are  born  into  the  world;  will  appear  the  second  time 
— When  he  comes  to  judgment;  toithoul  sin — Not  as  he  did  before,  bearing  on 
himself  ^Ae  sins  of  many,  but  to  bestow  everlasting  salvation. 

X.  1.  From  all  that  has  been  said,  it  appears  that  the  law,  the  Mosaic  dispen- 
sation, being  a  bare,  unsubstantial  shadow  of  good  things  to  come — Of  the  Gospel 
blessings,  and  not  the  substantial,  solid  image  of  them,  can  never  with  the  same 
kind  of  sacrifices,  though  continually  repeated,  viake  the  comers  thereunto  perfect 
— Either  as  to  justification  or  sanctification.  How  is  it  possible  that  any  who 
consider  this,  should  suppose  the  attainments  of  David,  or  any  who  were  under 
that  dispensation,  to  be  the  proper  measure  of  Gospel  holiness'?  And  that 
Christian  experience  is  to  rise  no  higher  than  Jewish? 

2.  They  who  had  been  once  perfectly  purged,  could  have  been  no  longer  cti^- 
leious  either  of  the  guilt  or  power  a/"  their  sins. 

3.  There  is  a  public  commemoration  of  the  sins  both  of  the  last  and  of  all  the 
preceding  years:  a  clear  proof  that  the  guilt  thereof  is  not  perfectly  purged 
away. 

4.  L  is  impossible  the  blood  of  goats  should  take  away  sins — Either  the  guilt  or 
power  of  them. 

5.  H^en  he  cometh  into  the  world— In  the  40th  Psalm,  the  Messiah's  coming 
into  the  world  is  represented.  It  is  said,  into  the  world,  not  into  the  tabernacle, 
chap,  ix,  1,  because  all  the  world  is  interested  in  Ms  sacrifice.  A  body  hast  thov 
prepared  for  me — That  I  may  offer  up  myself. 


B84  HEBREWS. 

*Saciifice  and   offering  thou  hast  not  chosen,  but  a  body  hasi 

6  thou  prepared  for  me.     Burnt-offerings  and  sacrifices   for  sin 

7  thou  hast  not  delighted  in.      Then  I  said,  Lo,  I  come  (in  the 
volume  of  the  book  it  is  written  of  me)  to  do  thy  will,  O  God. 

8  Above,  when  he  said.  Sacrifice,  and  offering,  and  burr.t-otTerings, 
and  offering  for  sin,  thou  hast  not  chosen,  neither  delighted  in, 

9  which  are  offered  according  to  the  law ;   Then,  said  he,  Lo,  I 
come  to  do  thy  will.     He   taketh  away  the  first  that  he   may 

10  establish  the  second  :  By  which  will  we  are  sanctified,  through 

11  the  offering  of  the  body  of  Jesus  Christ  once  for  all.     And  in 
deed  every  priest  standeth  daily  ministering  and  offering  often 

12  the  same  sacrifices,  which  can  never  take  away  sins  :  But  he, 
having  offered  one  sacrifice  for  sins,  for  ever  sat  down  at  the 

13  right  hand  of  God,  From  thenceforth  waiting  till  his  f  enemies 

14  be  made  his  footstool.     For  by  one  offering  he  hath  perfected 

15  for  ever  them  that  are  sanctified.     And  this  the  Holy  Ghost  also 

16  testifieth  to  us,  after  he  had  said  before,  :}:This  is  the  covenant 
which  I  will  make  with  them  after  those  days,  saith  the  Lord :  I 
will   put  my  laws  into  their  hearts,   and  write   them   on  their 

17  minds.  And  their  sins  and  their  iniquities  will  I  remember  no 

18  more.  Now  where  remission  of  these  is,  there  is  no  more  offer- 
ing for  sin. 

19  Having,  therefore,  brethren,  free  liberty  to  enter  into  the  holi- 

20  est  by  the  blood  of  Jesus,  By  a  new  and  living  way,  which  he 

21  hath  consecrated  for  us,  through  the  veil,  that  is,  his  flesh.  And 


7.  In  the  volwrne  of  the  book — In  this  very  Psalm,  it  is  written  of  me.  Accord- 
ingly /  come  to  do  thy  will — By  the  sacrifice  of  myself. 

8.  Above  when  he  said,  Sacrifice  thou  hast  not  chosen — That  is,  when  the  psalm- 
ist pronounced  those  words  in  his  name. 

9.  Then  said  he — In  that  very  instant  he  subjoined,  Lo,  J  come  to  do  thy  will — 
To  offer  a  more  acceptable  sacrifice ;  and  by  this  very  act  he  taketh  away  the 
legal,  that  he  may  establish  the  evangelical  dispensation. 

10.  By  which  will — Of  God,  done  and  suffered  by  Christ,  we  are  sanctified — 
Cleansed  from  guilt,  and  consecrated  to  God. 

11.  Every  priest  standeth — As  a  servant  in  an  humble  posture. 

13.  But  he — The  virtue  of  whose  one  sacrifice  remains,  for  ever  sat  down — As 
a  Son  in  majesty  and  honour. 

14.  He  hath  ferfected  for  ever  them — That  is,  has  done  all  that  was  needful  in 
order  to  their  full  reconciliation  with  God. 

15.  In  this  and  the  three  following  verses  the  apostle  winds  up  his  arg-ument, 
concerning  the  excellence  and  perfection  of  the  priesthood  and  sacrifice  of  Christ. 
He  had  proved  this  before  by  a  quotation  from  Jeremiah ;  which  he  here  repeats, 
describing  the  new  covenant  as  now  completely  ratified,  and  all  the  blessings  of 
it  secured  to  us  by  the  one  offering  of  Christ,  which  renders  all  other  expiatory 
sacrifices,  and  any  repetition  of  his  own,  utterly  net_jess. 

19.  Having  finished  the  doctrinal  part  of  his  epistle,  the  apostle  now  proceeds 
to  exhortation,  deduced  from  what  has  been  treated  of  from  chap,  v,  4,  waiih  he 
begins  by  a  brief  recapitulntion.     Having  therefore  liberty  to  enter — 

20.  By  a  living  way— The  way  of  faith,  whereby  we  live  indeed;  which  ht 
hath  consecated—FTQ^RxeA,  dedicated,  and  established, /or  us,  through  the  veil— 
That  is,  his  flesh— As  by  rending  the  veil  in  the  ternple,  the  holy  of  holies  became 
visible  and  accessible,  so  by  wounding  the  body  of  Cfhrist,  the  God  of  heaven  wai 
maD'fested,  and  the  way  to  heaven  opened. 

*  P««.  xl,  7,  &c.  t  Psa.  ex,  1  t  Jer  xxxi,  33,  Ac 


CHAPTER  X.  58ri 

22  having  a  great  high  priest  over  the  house  of  God,  Let  us  draw 
near  with  ii  true  heart,  in  full  assurance  of  faith,  having  ou- 
hearts  sprinkled  from  an  evil  conscience,  and  our  bodies  washea 

23  with  pure  water.     Let  us  hold  fast  the  profession  of  our  hope 

24  without  wavering,  (for  he  is  faithful  that  hath  promised.)  And 
let  us  consider  one  another,  to  provoke  one  another  to  love,  and 

25  to  good  works  :  Not  forsaking  the  assembling  of  ourselves  toge- 
ther, as  the  manner  of  some  is ;  but  exhorting  one  another,  and 

26  so  much  the  more,  as  ye  see  the  day  approaching.  For  when 
we  sin  wilfully  after  having  received  the  knowledge  of  the  truth, 

27  there  remaineth  no  more  sacrifice  for  sins.  But  a  certain  fearful 
looking  for  of  judgment,  and  fiery  indignation,  which  is  ready  to 

28  devour  the  adversaries.     He  that  despised  the  law  of  Moses  died 

29  without  mercy,  under  two  or  three  witnesses.  Of  how  much 
sorer  punishment  suppose  ye  shall  he  be  thought  worthy,  who 
hath  trodden  under  foot  the  Son  of  God,  and  counted  the  blood 
of  the  covenant,  by  which  he  hath  been  sanctified,  an  unholy 

30  thing,  and  done  despite  to  the  Spirit  of  grace?  For  we  know 
him  that  hath  said,  *  Vengeance  is  mine :   I  will   recompense : 

31  and  again,  The  Lord  will  judge  his  people.     It  is  a  fearful  thing 

32  to  fall  into  the  hands  of  the  living  God.  But  call  ye  to  mind  the 
former  days,  in  which,  after  ye  were  enlightened,  ye  endured  so 

33  great  a  conflict  of  sufferings :  Partly  being  made  a  gazing  stock, 
both  by  reproaches  and  afflictions  ;  partly  being  partakers  with 

34  them  who  were  so  treated.    For  ye  sympathized  with  my  bonds, 

22.  Let  us  draw  Tiear — to  God,  with  a  true  heart — In  godly  sincerity ;  having 
our  hearts  sprinkled  from  an  evil  conscience — So  as  to  condemn  us  no  longer;  and 
our  bodies  washed  with  pure  water — All  our  conversation  spotless  and  holy,  which 
is  far  more  acceptable  to  God  than  all  the  legal  sprinklings  and  washings. 

23.  The  profesdon  of  our  hope — The  hope  which  we  professed  at  our  baptism. 
25.  iVo<  forsaking  the  assembling  ourselves — In  public  or  private  worship,  as 

the  manner  of  some  is — Either  through  fear  of  persecution,  or  from  a  vain  imagi- 
nation that  they  were  above  external  ordinances;  but  exhorting  one  another — To 
faith,  love,  and  good  works ;  and  so  much  the  more,  as  ye  see  the  day  approaching 
— The  great  day  is  ever  in  your  eye. 

2r).  For  when  we — Any  of  us  Christians,  shi,  vnlfulhj — By  total  apostacy  from 
God,  termed  drawing  back,  ver.  38,  after  having  received  the  experimental  know- 
ledge of  the  Gospel  truth,  there  remaineth  no  more  sacrifice  for  sins — None  but 
that  which  we  obstinately  reject. 

28.  He  that — In  capital  cases,  despised — Presumptuously  transgressed,  the  law 
of  Moses,  died  without  mercy — Without  any  delay,  or  mitigation  of  his  punish- 
ment. 

2'J.  Of  how  much  sorer  punishment  is  he  worthy,  ivho — By  wilful,  tota.  apostacy, 
(it  does  not  appear  that  this  passage  refers  lo  any  other  sin,)  hath,  as  it  were, 
lrodd£n  underfoot  the  Son  of  God — A  Lawgiver  far  more  honourable  than  Moses, 
and  counted  the  blood  wherewith  the  better  covenant  was  established,  an  imholy, 
a  common,  worthless  thing;  by  which  he  hath  been  sanctified — Therefore  Christ 
iied  for  him  also,  and  he  was,  at  least,  justified  once;  and  done  despite  to  thi 
Spirit  of  grace — By  rejecting  all  his  motions. 

30.  The  Lord  vrill  judge  his  people — Yea,  far  more  rigorously  than  the  heathens, 
if  they  rebel  asrainst  him 

31.  To  fall  into  the  hands — Of  his  avenging  justice. 

32.  Enlightened — With  the  knov/ledge  of  God  and  of  his  truth. 

34.  Por  ye  sympathized  with  all  your  suffering  brethren,  and  iritk  vu  ia  parti 
cular;  and  received  joyfully  the  loss  of  your  own  goods. 

*  Deut.  xxxii,  35,  &c. 


586  HEBREWS. 

and  received  with  joy  tl^e  spoiling  of  your  goods,  knowing  thai 
ye  have  for  yourselves  in  heaven  a  better  and  an  enduring  sub- 

35  stance.     Cast  not  away  therefore  your  confidence,  which  hath 

36  great  recompense  of  reward.  For  ye  have  need  of  patience, 
that,  having  done  the  will  of  God,  ye  may  receive  the  promise. 

37  For  yet  a  very  little  while,  and  he  that  cometh  will  come,  and 

38  will  not  tarry.     *Now  the  just  shall  live  by  faith;  and  if  ne 

39  draw  back,  my  soul  hath  no  pleasure  in  him.  But  we  a  e  not 
of  them  who  draw  back  to  perdition,  but  of  them  that  belit  ve  to 
the  saving  of  the  soul. 

XI.     Now  faith  is  the  subsistence  of  things  hoped  for,  the  eviucnce 

2  of  things  not  seen.     And  by  it  the  elders  obtained  a  good  testi- 

3  mony.  Through  faith  we  understand  that  the  worlds  were  framed 
by  the  word  of  God,  so  that  the  things  which  are  seen  were  made 


35.  Cast  not  away  therefore  this  yo'^r  confidence — Your  faith  and  hope,  which 
none  can  deprive  you  of  but  yourselves. 

36.  The  promise — Perfect  love,  eternal  life. 

37.  He  that  cometh — To  reward  every  man  according  to  his  works. 

38.  Now  the  just — The  justified  person,  shall  live — In  God's  favour,  a  spiritual 
and  holy  life,  by  faith — As  long  as  he  retains  that  gift  of  God.  Bui  if  he  draw 
back — If  he  make  shipwreck  of  his  faith,  my  soul  hath  no  pleasure  in  him — That 
is,  I  abhor  him,  I  cast  him  off. 

39.  We  are  not  of  them  that  draw  back  to  perdition — Like  him,  mentioned 
ver.  38 ;  but  of  them  that  believe — To  the  end,  ro  as  to  attain  eternal  life. 

XI.  1.  The  definition  of  faith  given  in  this  verse,  and  exemplified  in  the  various 
instances  following,  undoubtedly  includes  justifying  faith;  but  not  directly  as 
justifying.  For  faith  justifies  only  as  it  refers  to,  and  depends  on,  Christ.  But 
here  is  no  mention  of  him  as  the  object  of  faith;  and  in  several  of  the  instances 
that  follow,  no  notice  is  taken  of  him  or  his  salvation,  but  only  of  temporal  bless- 
ings obtained  by  faith.  And  yet  they  may  all  be  considered  as  evidences  of  the 
power  of  justifying  faith  in  Christ,  and  of  its  extensive  exercise,  in  a  course 
of  steady  obedience,  amid  difficulties  and  dangers  of  every  kind.  Now  faith  is 
the  subsistence  of  things  hoped  for,  the  evidence  or  conviction  of  things  not  seen — 
Things  hoped  for  are  not  so  extensive  as  things  not  seen — The  former  are  only 
things  future,  and  joyful  to  us;  the  latter  are  either  future,  past,  or  present,  and 
those  either  good  or  evil,  whether  to  us  or  others.  The  subsistence  of  things 
hoped  for — Giving  a  kind  of  present  subsistence  to  the  good  things  which  God  has 
promised;  the  Divine,  supernatural  evidence  exhibited  to,  the  conviction  hereby 
produced  in  a  believer,  of  things  not  seen — Whether  past,  future,  or  spiritual; 
particularly  of  God,  and  the  things  of  God. 

•2.  By  it  the  elders— Out  forefathers.  This  chapter  is  a  kind  of  summary  ol 
the  Old  Testament,  in  which  the  apostle  comprises  the  designs,  labours,  sojourn- 
ings,  expectations,  temptations,  martyrdoms,  of  the  ancients.  The  former  of 
them  had  a  long  exercise  of  their  patience ;  the  latter  suffered  shorter,  but  sha  rper 
trials;  obtained  a  good  testimony— A  most  comprehensive  word.  God  gave  a 
testimony  not  only  of  them,  but  to  them;  and  they  received  his  testimony,  as  if 
it  had  been  the  things  themselves  of  which  he  testified,  ver.  4,  5,  39.  Hence  they 
also  gave  testimony  to  others,  aiid  others  testified  of  them. 

3.  By  faith  toe  understand  that  the  uwrlds-Hec.ven  and  earth,  and  all  things 
in  theiii,  visible  and  invisible,  were  made — Formed,  fashioned,  and  finished,  by 
the  word— The  sole  command,  of  Go^— Without  any  instrument,  or  preceding 
matter.  And  as  creation  is  the  foundation  and  specimen  of  the  whole  Divine 
economy,  so  faith  in  the  Creator  is  the  foundation  and  specimen  of  all  faith ;  so 
that  things  which  are  seen — As  the  sun,  earth,  stars,  were  made  of  things  which  do 
not  appear — Out  of  the  dark,  unapparent  chaos,  Gen.  i,  9;  and  this  very  chaos 
was  created  by  the  Divine  power ;  for  before  it  was  thus  created,  it  had  no 
existence  in  nature. 

*  Hab.  ii,  3,  &c. 


CHAPTER  XI.  587 

i  of  things  which  do  not  appear.  By  faith  Abel  offe/ed  unto  God 
a  more  excellent  sacrifice  than  Cain,  by  which  he  obtained  a 
testimony  that  he  was   righteous,  God   testifying   of  his  gifts; 

5  and  by  it,  being  dead,  he  yet  speaketh.  By  faith  Enoch  was 
translated  so  as  not  to  see  death,  and  was  not  found,  because 
God  had  translated   him  ;    for  before  his   tranolation  he  had  a 

6  testimony  that  he  pleased  him.  But  without  faith  it  is  impossible 
to  please  him  :  for  he  that  cometh  to  God  must  believe  that  he 
is,  and  that  he  is  a  rewarder  of  them  that  diligently  seek  him. 

7  By  faith  Noah,  being  warned  of  God  of  things  not  seen  as  yet, 
moved  with  fear,  prepared  an  ark  for  the  saving  of  his  house- 
hold, by  which  he  condemned  the  world,  and  became  heir  of  the 

8  righteousness  which  is  by  faith.  *  By  faith  Abraham,  being 
called  to  go  out  into  the  place  which  he  was  to  receive  for  an 
inheritance,  obeyed  and  went  out,  though  he  knew  not  whither 

9  he  went,  t  By  faith  he  sojourned  in  the  land  of  promise  as  in 
a  strange  country,  dwelling  in  tents  with  Isaac  and  Jacob,  the 

10  joint  heirs  of  the  same  promise.     For  he  looked  for  the  city 

11  which  hath  foundations,  whose  builder  and  former  is  God.  By 
faith  I  Sarah  also  herself  received  ])ower  to  conceive  seed,  even 
when  she  was  past  age,  because  she  accounted  him  faithful  who 

12  had  promised.  Therefore  there  sprang  even  from  one,  and  him 
as  it  were  dead,  a  posterity  as  the  stars  in  heaven  for  multitude, 


4.  By  faith — In  the  future  Redeemer,  Abel  offered  a  more  excellent  sacrifice- 
The  firstlings  of  his  flock,  implying  both  a  confession  of  what  his  own  sins 
deserved,  and  a  desire  of  sharing  in  the  great  atonement:  than  Cain — Whose 
ofiering  testified  no  such  faith,  but  a  bare  acknowledgment  of  God,  the  Creator; 
by  which  faith  he  obtained  both  righteousness  and  a  testimony  of  it ;  God 
teslifijing — Visibly,  that  his  gifts  were  accepted ;  probably  by  sending  fire 
from  heaven  to  consume  his  sacrifice ;  a  token  that  justice  seized  on  the 
sacrifice  instead  of  the  sinner  who  offered  it.  And  by  it — By  this  faith,  being 
dead,  he  yet  speaketh — That  a  sinner  is  accepted  only  through  faith  in  the 
great  sacrifice. 

5.  Enoch  was  not  any  longer  found  among  men,  though  perhaps  they  sough\ 
for  him,  as  they  did  for  Elijah,  2' Kings  ii,  17.  He  had  this  testimony — From  God, 
in  his  own  conscience. 

6.  But  without  faith — Even  some  Divine  faith  in  God.  it  is  impossible  to  please 
him :  for  he  that  cometh  to  God — In  prayer,  or  any  other  act  of  worship,  must 
believe  that  he  is. 

7.  Noah,  being  warned  of  things  not  seen  as  yet — Of  the  future  deluge;  moved 
with  fear,  prepared  an  ark,  by  which  open  testimony  he  condemned  the  world — 
Who  neither  believed  nor  feared. 

9.  By  faith  he  sojourned  in  the  land  of  promise — The  promise  was  made  be- 
fore. Gen.  xii,  7,  dwelling  hi  tenls — As  a  sojourner,  with  Isaac  and  Jacob — Who, 
by  the  same  manner  of  living,  showed  the  same  faith.  Jacob  was  born  fifteen 
pears  before  the  death  of  Abraham:  the  joint  heirs  of  the  same  promise — Having 
ill  the  same  interest  therein.  Isaac  did  not  receive  this  inheiitance  from 
\braham,  nor  Jacob  from  Isaac,  but  all  of  them  from  God. 

10  He  looked  for  a  city  which  hath  foundations — Whereas  a  tent  has  none; 
whose  builder  and  former  is  God — Of  which  God  is  the  sole  contriver,  foimer, 
and  finisher. 

11  Sarah  also  AerseZ/— Though  at  first  she  laughed  at  the  promise.  Gen. 
xviii,  12. 

12  As  it  were  dead — Till  his  strength  wa.*-  supernativally  restored,  which 
continued  for  many  years  after. 

*  Gen.  xii,  1-4.  t  Gen.  xvii,  8  f  Gea.  xxi.  2. 


588  HEBREWS. 

13  and  as  the  sand  which  is  on  the  sea  shore  innumerable.  All  these 
died  in  faith,  not  having  received  the  promises,  but  having  seen 
them  afar  oft',  and  embraced  them,  and  confessed  that  they  were 

14  strangers  and  sojourners   on   the   earth.     For  they  who   speak 

15  thus,  show  plainly  that  they  seek  their  own  country.  And  truly 
if  they  had  been  mindful  of  that  from  which  they  came  out,  they 

16  might  have  had  opportunity  to  return  But  now  they  desire  a 
better  country,  that  is.  a  heavenl)  :  therefore  God  is  not  ashamed 
to  be  called  their  God ;  for  he  hath  prepared  a  city  for  them, 

17  By  faith  *Abraham,  being  tried,  ofiered  up  Isaac;  yea,  he  that 

18  had  received  the  promises  offered  up  his  only  begotten  son.  Of 
whom  it  had   been   said,  t  In   Isaac   shall   thy  seed  be   called : 

19  Accounting  that  God  was  able  even  to  raise  him  from  the  dead; 

20  from  whence  also  he  did  receive  him  in  a  figure.     By  faith  Isaac 

21  blessed  Jacob  and  Esau,  concerning  things  to  come.  By  faith 
Jacob,  when  dying,  \  blessed  each  of  the  sons  of  Joseph,  and 

22  §  worshipped,  bowing  down  on  the  top  of  his  staff".  By  faith 
Joseph,  when  dying,  made  mention  of  the  children  of  Israel, 

23  and  gave  charge  concerning  his  bones.  By  faith  Moses,  when 
he  was  born,  was  hid  three  months  by  his  parents,  because  they 
saw  he  was  a  beautiful  child,  and  they  were  not  afraid   of  the 

24  king's  commandment.    By  faith  Moses,  when  he  was  grown  up, 

25  refused  to  be  called  the  son  of  Pharaoh's  daughter :  Choosing 
rather  to  suffer  affliction  with  the  people  of  God,  than  to  enjoy 

20  the  pleasures  of  sin  for  a  season ;  Esteeming  the  reproach  of 

13.  All  these — Mentioned  ver.  7-11,  died  hi  faith — In  death  faith  acts  most 
vigorously ;  not  having  received  the  promises — The  promised  blessings.  Eviiraced 
— As  one  does  a  dear  friend  when  he  meets  liim. 

14.  Theij  who  speak  thus,  show  plainly  that  they  seek  their  own  country — That 
they  keep  in  view  and  long  for  their  native  home. 

15.  If  they  had  been  viindful  o/— Their  native  coimtry,  Ur  of  the  Chaldeans, 
they  might  have  easily  returned. 

16.  But  they  desire  a  better  country,  that  is,  a  heavenly — This  is  a  full,  con- 
vincing proof  that  the  patriarchs  had  a  revelation  and  a  promise  of  eternal  glory 
in  heaven.  Therefore  God  is  not  ashamed  to  be  called  their  God ;  seeing  he  /lath 
prepared  for  them  a  city — Worthy  of  God  to  give. 

17.  By  faith  Abraham — When  God  mad,  that  glorious  trial  of  him,  offered  up 
Isaac — The  will  being  accepted,  as  if  he  had  actually  done  it;  yea,  he  that  had 
received  the  promises — Particularly  that  grand  promise,  In  Isaac  shall  thy  seed 
be  called,  offered  up  this  very  son;  the  only  one  he  had  by  Sarah. 

18.  In  IsoMC  shall  thy  seed  be  called — From  him  shall  the  blessed  seed  spring. 

19.  Accounting  that  God  was  able  even  to  raise  him  from  the  dead — Though 
there  had  not  been  any  instance  of  this  in  the  world.  From  whence  also — To 
■speak  in  a  figurative  way,  he  did  receive  him — Afterward,  snatched  from  the 
jaws  of  death. 

20.  Blessed— Gevi.  xxvii,  27,  29.  Prophetically  foretold  the  particular  bless- 
ings they  should  partake  of;  Jacob  and  JSsaw— Preferring  the  younger  before 
the  elder, 

21.  Jacob  when  dying— That  is,  when  near  death ;  bowing  down  on  the  top  of 
kis  staff — As  he  sat  on  the  side  of  his  bed. 

22.  Concerning  his  bones — To  be  carried  into  the  land  of  promise. 

23.  They  saw— Doubtless  with  a  Divine  presage  of  things  to  come. 
24    Refused  to  be  called — Any  longer. 

26.  The  reproach  of  Christ— T\\a.\.  which  he  bore,  for  believing  in  the  Messiah 
o  come,  and  acting  accordingly;  for  he  looked  off— From  all  those  perishine 

•  Gen.  xxii,  I,  &c.         +  Gen.  xxi.  12.         t  Gen  xlviii.  16         ^  Gen.  xlvii,  31 


CHAPTER  XI.  589 

Christ  greater  riches  than  the  treasures  of  Egyi't:  for  he  looked 

37  off  unto  the  recompense  of  reward.     *  By  faith  he  left  Egypt, 

not  fearing  the  wrath  of  the  king ;  for  he  enaured  as  seeing  him 

28  that  is  invisible.  By  faith  f  he  celebrated  .he  passover,  and  the 
pouring  out  of  the  blood,  that  he  who  destroyed  the  first  born 

29  might  not  touch  them.  By  faith  they  passed  through  the  Red 
Sea,  as  by  dry  land,  which  the  Egyptians  trying  to  do,  were 

3G  drowned.     By  faith  the  walls  of  Jericho,  having  been  encom- 

31  passed  seven  days,  fell  down.  By  faith  Rahab  the  harlot  perished 
not  with  them  that  believed  not,  having  received  the  spies  with 

32  peace.  And  what  shall  I  say  more  ?  for  the  time  would  fail  me, 
to  discourse  of  Gideon,  and  Barak,  and  Samson,  and  Jephthah, 

33  and  David,  and  Samuel,  and  the  prophets  :  Who  by  faith  |  sub- 
dued   kingdoms,   §  wrought    righteousness,    obtained    promises, 

34  II  stopped  the  mouths  of  lions,  **  Quenched  the  violence  of  fire, 
tt  escaped  the  edge  of  the  sword,  ||  out  of  weakness  was  made 
strong,  ^^  became  valiant  in  fight,  ||||  put  to  flight  armies  of  the 

35  aliens;  *** Women  received  their  dead  raised  to  life  again: 
others  were  tortured,  not  accepting  deliverance,  that  they  might 


treasures,  and  beyond  all  those  temporal  hardships ;  unto  the  recompense  of  reward 
— Not  to  an  inheritance  in  Canaan :  he  had  no  warrant  from  God  to  look  for  this, 
nor  did  he  ever  attain  it:  but  what  his  believing  ancestors  looked  for,  a  future 
state  of  happiness  in  heaven. 

•27.  By  faith  he  left  Egypt — Taking  all  the  Israelites  with  him;  not  then /car- 
ing  the  wrath  of  the  king — As  he  did  many  years  before,  Exod.  ii,  14. 

28.  The  pouring  out  of  the  blood — Of  the  paschal  lamb,  which  was  sprinkled  on 
the  door  posts,  lest  the  destroying  angel  should  touch  the  Israelites. 

29.  Tli£y,  Moses,  Aaron,  and  the  Israelites,  passed  the  Red  Sea — It  washed 
the  borders  of  Edom,  which  signifies  red.  Thus  far  the  examples  are  cited 
from  Genesis  and  Exodus ;  those  that  follow  are  from  the  former  and  the  latter 
prophets. 

30.  By  the  faith  of  Joshua. 

31.  Rahab — Though  formerly  one  not  of  the  fairest  character. 

32.  After  Samuel,  the  prophets  are  properly  mentioned;  David  also  was  a  pro- 
phet :  but  he  was  a  king  too ;  the  prophets — Elijah,  Elisha,  &c.,  including  likewise 
the  believers  who  lived  with  them. 

33.  34.  David,  in  particular,  siibdued  kingdoms ;  Samuel  (not  excluding  the 
rest)  lorought  righteousness.  The  prophets,  in  general,  obtained  promises,  both 
for  themselves,  and  to  deliver  to  others.  Prophets  also  stopped  the  mouths  of 
lions,  as  Daniel,  and  quenched  the  violence  of  fire,  as  Shadrach,  Meshach,  and 
Abedacgo.  To  these  examples,  whence  the  nature  of  faith  clearly  appears, 
those  more  ancient  ones  are  subjoined  (by  a  transposition,  and  in  an  inverted 
order)  which  receive  light  from  these.  Jephthah  escaped  the  edge  of  the  sword: 
Samson  out  of  weakness  was  made  strong:  Barak  became  valiant  in  fight: 
Gideon  put  to  flight  armies'  of  the  aliens.  Faith  animates  to  the  most  heroic 
enterprises,  both  civil  and  military.  Faith  overcomes  all  impediments,  eflfects 
the  greatest  things,  attains  to  the  very  best,  and  inverts,  by  its  miraculous  power, 
the  very  course  of  nature. 

35.  iVomen — Naturally  weak,  received  their  dead  children  raised  to  life ;  otkirs 
were  tortured — From  those  who  acted  great  things,  the  apostle  rises  higher,  to 
those  who  showed  the  power  of  faith  by  snfl^ering,  nut  accepting  deliverance — 
On  sinful  terms;  that  they  might  obtain  a  better  resurrection — A  higher  reward, 
seeing  the  greater  their  sufferings,  the  greater  would  be  their  gljry. 

*  Exod.  xiv,  15.  t  Exod.  xii,  12-18.  %  2  Sam  vii,  1,  &c.  (f  I  Sam.  viii,9;  xii, 
3,  &c.  II  Dan.  vii,  22  ;  iii,  27.  *♦  Judg.  xii,  3.  ft  Judg.  xv,  19  &c. ;  xvi,  28,  &c 
tt  Judg.  iv,  14,  <Sr.c.        <)()  Judg.  vii,  21.        ||||  1  Kings  xvii,  22.        ♦♦•  2  Kings  iv,  35. 

38 


590  HEBREWS. 

36  obtain  a  better  resurrection.  And  others  had  trial  of  mockings, 
and   scourging,    yea,    moreover,    of  bonds   and    imprisonment. 

37  They  were  stoned,  were  sawn  asunder,  were  tempted,  were 
slain  with  the  sword  :  tliey  wandered  about  in  sheep  skins,  in 

38  goat  skins,  destitute,  afflicted,  tormented  :  (Of  whom  the  world 
was  not  worthy,)  they  wandered  in  deserts,  and  mountains,  and 

39  dens,  and  caves  of  the  earth.     And  all  these  having  obtained  a 

40  good  testimony  through  faith,  did  not  receive  the  promise.  God 
having  provided  some  better  thing  for  us,  that  they  might  not  be 
perfected  without  us. 

XII.  Wherefore,  let  us  also,  being  encompassed  with  so  great  a 
cloud  of  witnesses,  lay  aside  every  weight,  and  the  sin  which 
easily  besetteth  us,  and  run  with  patience  the  race  that  is  set 

2  before  us.  Looking  to  Jesus,  the  author  and  finisher  of  owr  faith  ; 
who,  for  the  joy  that  was  set  before  him,  endured  the  cross,  de- 
spising the  shame,  and   is  set  down  at  the  right  hand  of  the 

3  throne  of  God.  For  consider  him  that  endured  such  contradic- 
tion from  sinners  against  himself,  lest  ye  be  weary  and  faint  in 

4  your  minds.     Ye  have    not   yet   resisted    unto  blood,   striving 

5  against  sin.  And  yet  ye  have  forgotten  the  exhortation,  which 
speaketh  to  you  as  to  sons,  *  My  son,  despise   not  thou  the 

36.  And  others — The  apostle  seems  here  to  pass  on  to  recent  examples. 

37.  They  were  sawn  asunder — As,  according  to  the  tradition  of  the  Jews, 
Isaiah  was  by  Manasseh ;  were  tempted — (Torments  and  death  are  mentioned 
alternately)  every  way ;  by  threalenings,  reproaches,  tortures,  the  variety  of 
which  cannot  be  expressed ;  and  again,  by  promises  and  allurements. 

38.  Of  whom  the  world  was  not  worthy — It  did  not  deserve  so  great  a  blessing; 
they  wandered — Being  driven  out  from  men. 

39.  And  all  these — Though  they  obtained  a  good  testimony,  ver.  2,  yet  did  not 
receive  the  great  promise,  the  heavenly  inheritance. 

40.  God  having  provided  some  better  things  for  us — Namely,  everlasting  glory, 
that  they  might  not  be  perfected  without  us — That  is,  that  we  might  all  be  per- 
fected together  in  heaven. 

XII.  1.  Wherefore,  being  encompassed  with  a  cloud — A  great  multitude  tending 
upward,  with  a  holy  swiftness,  of  witnesses — Of  the  power  of  faith;  let  us  lay 
aside  every  weight — As  all  who  run  a  race  take  care  to  do.  Let  us  throw  off 
whatever  weighs  us  down,  or  damps  the  vigour  of  our  soul;  and  the  sin  which 
easily  besetteth  us — As  doth  the  sin  of  our  constitution,  the  sin  of  our  education, 
the  sin  of  our  profession. 

2.  Looking— From  all  other  things,  to  Jesus — As  the  wounded  Israelites  to 
the  brazen  serpent.  Our  crucified  Lord  was  prefigured  by  the  lifting  up  of  this: 
our  guilt  by  the  stings  of  the  fiery  serpents:  and  our  faith,  by  their  looking  up 
'o  the  miraculous  remedy;  the  author  and  finisher  of  our  fait'h — Who  begins  it 
in  us,  carries  it  on,  and  perfects  it;  who  for  the  joy  that  was  set  before  him — 
Patiently  and  willingly  endured  the  cross — With  all  the  pains  annexed  thereto; 
and  is  set  down — Where  there  is  fulness  of  joy. 

3.  Consider — Draw  the  comparison,  and  think:  the  Lord  bore  all  this:  and 
shall  his  servants  bear  nothing  1  him  that  endured  such  contradiction  from  sinnen 
—Such  enmity  and  opposition  of  every  kind;  lest  ye  be  weary — Dull  and  languid, 
and  so  actually  faint  in  your  course. 

4.  Unto  blood — Unto  wounds  and  death. 

5.  And  yet  ye  seem  already  to  have  forgotten  the  exhortation — Wherein  God 
speaketh  to  you  with  the  utmost  tenderness,  despise  not  thou  the  chastening  oj 
the  Lord— Do  not  slight,  or  make  little  of  it,  do  not  impute  any  affliction  to 
chance,  or  second  causes;  but  see  and  revere  the  hand  of  God  in  it:  neither  faint 
when  thou  art  rebuked  of  him — But  endure  it  patiently  and  fruitfully. 

♦  Prov.  iii,  11,  &c. 


CHAPTER  Xll.  591 

chastening  of  the  Lord,  nor  faint  when  thou  art  rel  uked  of  him. 
()  For  whom  the  Lord  loveth,  he  rhasteneth,  and  sco\irgeth  every 
7  son  whom  he  receiveth.     If  ye  endure  chastening,  God  dealeth 

with  you  as  with  sons  ;  for  what  son  is  there  whom  his  father 
S  chasteneth  not  ?  But  if  ye  are  without  chastening,  of  which  all 
9  are  partakers,  then  are  ye  bastards,  and  not  sons.     Now  if  we 

have  had  fathers  of  our  flesh  who  corrected  us,  and  we  reverenced 

them;  shall  we  not  much  rather  be  in  subjection  to  the  Father 
JO  of  spirits,  and  live?     For  they,  verily,  for  a  few  days  chastened 

us  as  they  thought  good  :  but  he  for  our  profit,  that  we  may  be 

11  partakers  of  his  holiness.  Now  all  chastening  for  the  present 
is  assuredly  not  joyous  but  grievous  ;  yet  afterward  it  yieldeth 
the  peaceable  fruit  of  righteousness  to  them  that  are  exercised 
thereby. 

12  Wherefore  *lift  up  the  hands  that  hang  down,  and  the  feeble 

13  knees ;  And  make  straight  paths  for  your  feet,  that  the  lame  be 

14  not  turned  out  of  the  way,  but  rather  healed.  Follow  peace  with 
all  men,  and  holiness,  without  which  no  man  shall  see  the  Lord : 

15  Looking  diligently,  lest  any  one  fall  from  the  grace  of  God,  lest 
any  root  of  bitterness  springing  up  trouble  you,  and  thereby  many 

16  be  defiled  :  Lest  there  he  any  fornicator  or  profane  person,  as 

17  Esau,  who  for  one  meal  gave  away  his  birthright;  For  ye  know 

'     6.  For  all  springs  from  love.     Therefore  neither  despise  nor  faint. 

7.  Whom  his  father  chasteneth  not — When  he  offends. 

8.  Of  which  all  sons  are  partakers — More  or  less. 

9.  And  we  reverenced  them — We  neither  despised,  nor  fainted  under  their  cor- 
rection; shall  toe  not  much  rather — Submit  with  reverence  and  meekness  to  the 
Father  of  spirits,  that  we  may  live  with  him  for  ever  1  The  Father  of  the  spirit? 
of  all  flesh,  who  is  the  author,  maintainer,  and  perfecter  of  our  spiritual  life  and 
felicity,  in  time,  and  in  eternity ;  to  accomplish  which,  all  his  chastisements  tend. 

10.  For  they  verily  for  a  few  daijs — How  few  are  even  all  our  days  on  earth  ! 
chastened  us  as  they  thought  good — Though  frequently  they  erred  therein,  by  too 
much  either  of  indulgence  or  severity;  but  he — Always  unquestionably, /or  our 
profit,  that  we  may  be  partakers  of  his  holiness — That  is,  of  himself,  and  his  glo- 
rious image. 

11.  Now  all  chastening — Whether  from  our  earthly  or  heavenly  Father,  is  for 
the  present  grievous,  yet  it  yieldeth  the  peaceable  fruit  of  righteousness — Holiness 
and  happiness,  to  them  that  are  exercised  thereby — That  receive  this  exercise  as 
from  God,  and  improve  it  according  to  his  will. 

12.  Wherefore  lift  up  the  hands — Whether  your  own,  or  your  brethren's,  that 
hang  down — Unable  to  continue  the  combat,  and  the  feeble  knees — Unable  to  con- 
tinue the  race. 

13.  And  make  straight  paths  both  /or  your  own  and  for  their /eei — Remove 
every  hinderance,  every  offence,  that  the  lame — They  who  are  weak,  scarce  able 
to  walk,  be  not  turned  out  of  the  way — Of  faith  and  holiness. 

14.  Follow  peace  with  all  men — This  second  branch  of  the  exhortation  concerns 
our  neighbours;  the  third,  God.  And  holiness — The  not  following  after  all  holi- 
iess,  is  the  direct  way  to  fall  into  sin  of  every  kind. 

15.  Looking  diligently,  lest  any  one — If  he  do  not  lift  up  the  hands  that  hang 
d  3wn,  fall  from  the  grace  of  God,  lest  any  root  of  bitterness — Of  envy,  anger, 
suspicion,  springing  up,  destroy  the  sweet  peace:  lest  any,  not  following  after 
holiness,  fall  into  fornication  or  profaneness.  In  general,  any  corruption,  eiihei 
in  doctrme  or  practice,  is  a  root  of  bitterness,  and  may  pollute  many. 

16.  Esau  was  profane,  for  so  slighting  the  blessiiig  which  weiit  along  wit! 
the  birthright. 

17.  He  was  rejected — He  could  not  obtain  it:  for  he  found  no  place  of  repent- 

*  Isaiah  XXXV,  2. 


592  HEBREWS. 

that  afterward,  even  when  he  desired  to  inherit  the  blessing,  h« 
was  rejected :  for  he  found  no  place  for  repentance,  though  he 
sought  it  diligently  with  tears. 

18  For  ye  are  not  come  to  the  mountain  that  could  be  touched, 
and  the  burning  fire,  and   the   thick   cloud,  and   darkness,  and 

19  tempest.  And  the  sound  of  a  trumpet,  and  the  voice  of  words ; 
which  they  that  heard  entreated,  that  no  more  might  be  spoken 

20  to  them;  For  they  could  not  bear  that  which  was  commanded, 

21  *  If  even  a  beast  touch  the  mountain,  Idt  it  be  stoned.     And  sj 
terrible  was  the  appearance,  that  Moses  said,  I  exceedingly  fear 

22  and  tremble.     But  ye  are  come  to  Mount  Sion,  and  to  the  city 
of  the  living  God,  the  heavenly  Jerusalem,  and  to  an  innumerable 

23  company,  To  the  general  assembly  of  angels,  and  to  the  Church 
of  the  first  born,  who  are  enrolled  in  heaven,  and  to  God  the 

24  Judge  of  all,  and  to  the  spirits  of  just  men  made  perfect.     And 
to  Jesus  the  mediator  of  the  new  covenant,  and  to  the  blood  of 


ance — There  was  no  room  for  any  such  repentance,  as  would  regain  what  he  had 
lost,  thou.ih  he  sought  it — The  blessing  of  the  birthright,  diligently  with  tears — 
He  sought  too  late.     Let  us  use  the  present  time. 

18.  For — A  strong  reason  this,  why  they  ought  the  more  to  regard  the  whole 
exhortation  drawn  from  the  priesthood  of  Christ;  because  both  salvation  and 
vengeance  are  now  nearer  at  hand ;  ye  are  not  come  to  the  mountain  that  could  be 
touched — That  was  of  an  earthly,  material  nature. 

19.  The  soxmd  of  a  trumpet — Formed  without  doubt  by  the  ministry  of  angels, 
and  preparatory  to  the  words,  that  is,  the  ten  commandments,  which  were  uttered 
with  a  loud  voice,  Deut.  v,  22. 

20.  For  they  could  not  bear — the  terror  which  seized  them,  when  they  heard 
those  words  proclaimed,  If  even  a  beast,  &c. 

21.  Even  Moses — Though  admitted  to  so  near  an  intercourse  with  God,  who 
spake  to  him  as  a  man  speaketh  to  his  friend.  At  other  times  he  acted  as  a 
mediator  between  God  and  the  people.  But  while  the  ten  commandments  were 
pronounced,  he  stood  as  one  of  the  hearers,  Exod.  xix,  25;  xx,  19. 

22.  B\d  ye — Who  believe  in  Christ,  are  come — The  apostle  does  not  here  speak 
of  their  coming  to  the  Church  militant,  but  of  that  glorious  privilege  of  New 
Testament  believers,  their  communion  with  the  Church  triumphant.  But  this  is 
far  more  apparent  to  the  eyes  of  celestial  spirits  than  to  ours  which  are  yet  veiled. 
St.  Paul  here  shows  an  excellent  knowledge  of  the  heavenly  economy,  worthy 
of  him  who  had  been  caught  up  into  the  third  heaven,  to  Mount  Sion — A  spiritual 
mountain,  to  the  city  of  the  living  God,  the  heavenly  Jerusalem — All  these  glo- 
rious titles  belong  to  the  New  Testament  Church,  and  to  an  innumerable  company 

—Including  all  that  are  afterward  mentioned. 

23.  To  the  general  assembly — The  word  properly  signifies  a  stated  convention 
on  some  festival  occasion ;  and  Church — The  whole  body  of  true  believers, 
whether  on  earth  or  in  paradise,  of  the  Urd  born — The  firstborn  of  Israel  were 
enrolled  by  Moses;  but  these  are  enrolled  in  heaven,  as  citizens  there.  It  is 
observable,  that  in  this  beautiful  gradation  these  firstborn  are  placed  nearer  to 
God  than  the  angels:  see  James  i,  18:  and  to  God  the  Judge  of  all — Propitious 
to  you,  adverse  to  your  enemies:  and  to  the  spirits-  —The  separate  souls,  of  just 
men — It  seems  to  mean  of  New  Testam.ent  belie /ers.  The  number  cf  these 
being  not  yet  large,  is  mentioned  distinct  from  the  innumerable  company  ;f  just 
wen — Whom  their  Jude-e  hath  acquitted.  These  are  now  made  perfect  in  a 
higher  sense  than  any  who  are  still  alive.  Accordingly  St.  Paul,  while  yet  on 
earth,  denies  that  he  was  thus  made  perfect,  Phil,  iii,  12. 

24.  To  Jesus  the  mediator — Through  whom  they  had  been  perfected,  and  to  the 
olood  of  sprinkling — To  all  the  virtue  of  his  precious  blood  shed  for  you,  whereby 
ye  are  sprinkled  from  an  evil  conscience.  This  blood  of  sprinkling  was  the 
foundation   of  our  Lord's  mediatorial   office.     Here   the  gradation   is  at   the 

•  Exodus  xix,  12,  &•! 


CHAPTER  XIII.  503 

2b  sprinkling,  which  speaketh  belter  things  than  that  o/Abel.  See 
that  ye  refuse  not  him  that  speaketh:  for  if  they  escaped  not 
who  refused  him  that  delivered  the  oracle  on  earth,  much  more 
shall  not  we,   who    turn    away   from   him  that  speaketh   from 

2fi  heaven :  Whose  voice  then  shook  the  earth  :  but  now  he  has 
promised,  saying,  *Yet  once  more  I  will  shake,  not  only  the 

27  earth,  but  also  the  heaven.  And  tliis  word.  Yet  once  more, 
showeth  the  removal  of  the  things  which  are  shaken,  as  being 
made,    that    the    things    which    are    not    shaken    may   remain. 

28  Therefore  let  us,  receiving  a  kingdom  which  cannot  be 
shaken,  hold  fast  the  grace   whereby  we   may  serve   God   ac- 

29  ceptably,  with  reverence  and  godly  fear.  For  our  God  is  a 
consuming  fire. 

XIII.     Let  brotherly  love  continue.     Forget   not  hospitality,  for 

2  hereby  fsome  have  entertained  angels  unawares.     Remember 

3  them  that  are  in  bonds,  as  being  bound  with  them,  and  them  that 

4  suffer  adversity,  as  being  yourselves  also  in  the  body.    Marriage 
is  honourable  in  all  men,  and  the  bed  undefiled :  but  whore- 


highest  point.     Which  speaketh  better  things  than  that  of  Abel — Which  cried  for 
irengeance. 

25.  Refuse  not — By  unbelief,  him  that  speaketh — And  whose  speaking  even 
now  is  a  prelude  to  the  final  scene.  The  same  voice  which  spake  both  by  the 
law  and  in  the  Gospel,  when  heard  from  heaven,  will  shake  heaven  and  earth: 
for  if  they  escaped  ?io^— His  vengeance,  much  more  shall  not  we — Those  of  us 
who  titrn  from  him  that  speaketh  from  heaven — That  is,  who  came  from  heaven 
to  speak  to  us. 

26.  Whose  voice  the^i  shook  the  earth — When  he  spoke  from  Moimt  Sinai :  btd 
now — With  regard  to  his  next  speaking,  he  hath  promised — It  is  a  joyful  promise 
to  the  saints,  though  dreadful  to  the  wicked,  yet  once  more  I  will  shake,  not 
only  the  earth,  but  also  the  heaven — These  words  may  refer,  in  a  lower  sense,  to 
the  dissolution  of  the  Jewish  Church  and  state.  But  in  their  full  sense  they 
undoubtedly  look  much  farther,  even  to  the  end  of  all  things.  This  universal 
shaking  began  at  the  first  coming  of  Christ.  It  will  be  consummated  at  his 
second  coming. 

27.  The  things  which  are  shaken — Namely,  heaven  and  earth,  as  being  made — 
And  consequently  liable  to  change;  t/uit  the  things  which  are  not  shaken  may 
remain — Even  the  new  heavens  and  the  new  earth.  Rev.  xxi,  1. 

28.  Therefore  let  us,  receiving — By  willing  and  joyful  faith,  a  kingdom — More 
glorious  than  the  present  heaven  and  earth,  holdfast  the  grace  whereby  we  rruiy 
serve  God — In  every  thought,  word,  and  work,  with  reverence — Literally  with 
shame — Arising  from  a  deep  consciousness  of  our  own  unworthiness,  and  godly 
fear — A  tender,  jealous  fear  of  ofiending,  arising  from  a  sense  of  the  gracious 
majesty  of  God. 

29.  For  OUT  God  is  a  consuming  fire — In  the  strictness  of  his  justice,  and  purity 
of  his  holiness. 

XIII.  1.  Brotherly  love — is  explained  in  the  following  verses. 

2.  Saine — Abraham  and  Lot,  have  entertained  angels  unawares — So  majr  an 
unknown  guest,  even  now,  be  of  more  worth  than  he  appears,  and  may  nave 
angels  attending  him,  though  unseen. 

3.  Remember — In  your  prayers,  and  by  your  help,  them  thai  «r«  in  A-  '  ♦ 
being  bownd  with  them — Seeing  ye  are  members  one  of  another,  and  t  -  —-* 
suffer,  as  being  yourselves  in  the  body — And  consequently  liable  to  the  same. 

4.  Marriage  is  honxmraile  in — Or  for  all  sorts  of  men,  clergy  as  well  as  laity; 
though  the  Romanists  teach  otherwise ;  and  the  bed  undefiled— CoJis\sieDi  with 
the  highest  purity;  though  many  spiritual  writers,  so  called,  say  it  is  only 
licensed  whoredom;  but  whoremongers  and  adulterers  God  will  judge — Though 
ihey  frequently  escape  the  sentence  of  men. 

*  Haggai  ii,  6.  t  Genesis  xviii,  2 ;  xix,  1. 


594  HEBREWS. 

5  mongers  and  adulterers  God  will  judge.  Let  your  disposition 
he  without  covetousness :  oe  content  with  the  things  that  are 
present :  for  he  hath  said,  *  No,  I  will  not  leave  thee  :   verily  1 

6  will  not  forsake  thee.     So  that  we  may  boldly  say,  fThe  Lord 

7  is  my  helper :  I  will  not  fear  what  man  can  do  unto  me.  Re- 
member them  that  had  the  rule  over  you,  who  spake  to  you  the 
word  of  God,  whose  faith  follow,  considering  the  end  of  their 
conversation. 

8  Jesus  Christ  is  the  same  yesterday,  and  to-day,  and  for  evtr 

9  Be  not  carried  about  with  various  and  strange  doctrines ;  for  it 
is  good  that  the  heart  be  stablished  with  grace,  not  with  meats, 

10  in  which  they  that  have  walked  have  not  been  profited.     We 
have  an  altar,  whereof  they  have  no  right  to  eat  who  serve  the 

11  tabernacle.     For  the  bodies  of  those  animals,  whose  blood  ia 
brought  into  the  holy  place  by  the  high  priest  for  sin,  are  burned 

12  without  the  camp.    Wherefore  Jesus  also,  that  he  might  sanctify 

13  the  people  by  his  own  blood,  suffered  without  the  gate.     Let  us 
then  go  forth  to  him  without  the  camp,  bearing  his  reproach. 

14  For  we  have  here  no  continuing  city ;  but  we  seek  one  to  come. 

15  By  him  therefore  let  us  offer  the  sacrifice  of  praise  continually 
to  God,  that  is,  the  fruit  o^  our  lips,  giving  thanks  to  his  name. 

16  But  to   do   good,  and  to  distribute,  forget  not ;   for  with  such 

17  sacrifices  God  is  well  pleased.     Obey  them  that  have  the  rule 
over  you,  and  submit  yourselves ;  for  they  watch  over  your 

5.  He — God,  hath  said — To  all  believers,  in  saying  it  to  Jacob,  Joshua,  and 
Solomon. 

7.  Remember  them — Who  are  now  with  God,  considering  the  happy  ew«/  of  their 
ronversation  on  earth. 

8.  Men  may  die.  But  Jesus  Christ  (yea,  and  his  Gospel)  is  the  same  from 
everlasting  to  everlasting. 

9.  Be  not  carried  about  with  various  doctrines — Which  differ  from  that  one 
faith  in  our  one  unchangeable  Lord  ;  strange — to  the  ears  and  hearts  of  all  that 
abide  in  him;  for  it  is  good — It  is  both  honourable  before  God,  and  pleasant,  and 
profitable,  that  the  heart  be  stablished  with  grace — Springing  from  faith  in  Christ, 
not  with  meats — Jewish  ceremonies,  which  indeed  can  never  stablish  the  heart. 

10.  On  the  former  part  of  this  verse  the  15th  and  16ih  depend ;  on  the  latter, 
the  intermediate  verses.  We  have  an  altar — The  cross  of  Christ,  lohereof  they 
have  no  right  to  eat — To  partake  of  the  benefits  which  we  receive  therefrom,  who 
serve  the  tabernacle — Who  adhere  to  the  Mosaic  law. 

11.  For — According  to  their  own  law,  the  sin-offerings  were  wholly  consumed, 
and  no  Jew  ever  ate  thereof  But  Christ  was  a  sin-offering:  therefore  they 
cannot  feed  upon  him,  as  we  do,  who  are  free  from  the  Mosaic  law. 

12.  Wherefore  Jesus  also — Exactly  answering  those  typical  sin-offerings,  suf- 
fered without  the  gate — Of  Jerusalem,  which  answered  to  the  old  camp  of  Israel- 
that  he  might  sanctify — Reconcile  and  consecrate  to  God,  the  people — Who  be- 
lieve  in  him,  by  his  own  blood — Not  those  shadowy  sacrifices,  which  are  now  of 
no  farther  use. 

13.  Let  us  then  go  forth  without  the  camp — Out  of  the  Jewish  dispensation, 
bearing  his  reproach — All  manner  of  shame,  obloquy,  and  contempt,  for  his  sake. 

14.  For  toe  have  here — On  earth,  no  continuing  city — All  things  here  are  but 
for  a  moment,  and  Jerusalem  itself  was  just  then  on  the  point  of  being  destroyed. 

15.  The  sacrijiu — The  altar  is  mentioned,  verse  10.  Now  the  sacrifices;  1. 
Praise,  2.  Beneficence :  with  both  of  which  God  is  well  pleased. 

17.  Obey  them  that  have  the  rule  over  you — The  word  implies,  also,  that  lead  or 
guide  you  :  namely,  in  truth  and  holiness  :  and  submit  yourselves — Give  up  (nol 

•  Genu  xxviii,  15 ;  Josh,  i,  5 ;  1  Chron.  xxviii,  20.  f  Psa.  czviii,  6. 


CHAPTER  XIII.  595 

flouls,  as  ihey   that  shall  give  account ;  that  they  may  do  this 
with  joy,  and  not  with  groans ;  for  that  is  unprofitable  for  you. 

18  Pray  for  us;  for  we  trust  we  have  a  good  conscience,  desiring 

19  to  behave  ourselves  well  in  all  things.  And  I  beseech  you  to 
do  this  the  more  earnestly,  that  I  may  be  restored  to  you  the 
sooner. 

30  Now  the  God  of  peace,  who  brought  again  from  the  dead  the 
great  Shepherd  of  the  sheep,  our  Lord  Jesus,  by  the  blood  of  the 

■i\  everlasting  covenant.  Make  you  perfect  in  every  good  work,  to 
do  his  will,  working  in  you  that  which  is  well  pleasing  in  his 
sight  through  Christ  Jesus  ;  to  whom  be  the  glory  for  ever  and 
ever.     Amen. 

22  I  beseech  you,  brethren,  suffer  the  word  of  exhortation  ;  for 

23  I  have  written  a  letter  to  you  in  (ew  words.  Know  that  our 
brother  Timotheus  is  set  at  liberty,  with  whom,  if  he  come  soon, 
I  will  see  you. 

24  Salute  all  them  that  have  the  rule  over  you,  and  all  the  saints. 

25  They  of  Italy  salute  you.     Grace  be  with  you  all. 

your  conscience  or  judgment,  but)  your  own  will,  in  all  things  purely  indifferent; 
for  tJiey  watch  over  your  souls — With  all  zeal  and  diligence,  they  guard  and  cau- 
tion you  against  all  danger,  as  tliey  that  must  give  account — To  (he  great  Shep- 
herd for  every  part  of  their  behaviour  toward  you.  How  vigilant  then  ought 
every  pastor  to  be  !  How  careful  of  every  soul  committed  to  his  charge  !  'Iluit 
they  may  do  this — Watch  over  you,  with  joy,  and  not  with  groans — He  is  not  a 
good  shepherd  who  does  not  either  rejoice  over  them,  or  groan  for  them.  The 
groans  of  other  creatures  are  heard:  how  much  more  shall  these  come  up  in  the 
ears  of  God  !  Whoever  answers  this  character  of  a  Christian  pastor,  may  un- 
doubtedly demand  this  obedience. 

20.  The  everlasting  covenant — The  Christian  covenant,  which  is  not  temporary, 
like  the  Jewish,  but  designed  to  remain  for  ever.  By  the  application  of  that 
blood,  by  which  this  covenant  was  established,  may  he  make  you  in  every  respect 
inwardly  and  outwardly  holy ! 

22.  Suffer  the  word,  of  exhortation — Addressed  to  you  in  this  letter,  which, 
though  longer  than  my  usual  letters,  is  yet  contained  in  few  words,  considering, 
Ihe  copiousness  of  the  subject. 

23.  If  he  come — To  me. 

25.  Grace  be  with  you  all — St.  Paul's  usual  benediction.  Qod  apply  it  to  ouj 
hearts. 


NOTES 


THE  GENERAL  EPISTLE  OF  ST.  JAMES. 


This  is  supposed  lo  have  been  written  by  James,  the  son  of  Alpheus,  the  bro- 
ther (or  kinsman)  of  our  Lord.  It  is  called  a  General  Epistle,  because  written 
not  to  a  particular  person,  or  Church,  but  to  all  the  converted  Israelites.  Herein 
the  apostle  reproves  that  Antinomian  spirit  whi  h  had  even  then  infected  many, 
who  had  perverted  the  glorious  doctrine  of  justification  by  faith  into  an  occasion 
of  licentiousness.  He  likewise  comforts  the  true  believers  under  their  suffer- 
ings, and  reminds  them  of  the  judgments  that  were  approaching. 

IT   HAS   THREE    PARTS: 

I.  The  inscription Chap,  i,  1 

[I.  The  exhortation, 

1.  To  patience,  enduring  outward,  conquering  inward,  temptations  2-15 

2.  Considering  the  goodness  of  God 16-18 

To  be  swift  to  hear,  slow  to  speak,  slow  to  wrath: 

And  these  three  are, 

1.  Proposed 19-21 

2.  Treated  of  at  large : 

«.  Let  hearing  be  joined  with  practice 22-25 

Particularly  with  bridling  the  tongue 26 

With  mercy  and  purity 27 

Without  respect  of  persons ii,  1-13 

And  so  faith  universally  with  works 14-26 

b.  Let  the  speech  be  modest iii,  1-12 

c.  Let  anger,  with  all  the  other  passions,  be  restrained  .        .       13 ;  iv,  1-17 

3.  To  patience  again: 

a.  Confirmed  by  the  coming  of  the  Judge,  in  which  draws  near, 

The  calamity  of  the  wicked v,  1-6 

The  deliverance  of  the  nghteous 7-12 

b.  Nourished  by  prayer            13-18 

ni.  The  conclusion       .               19, 30 


ST.  JAMES. 


1       James,  a  servant  of  God,  and  of  the  Lord  Jesus  Christ,  to  the 
twelve  tribes  which  are  scattered  abroad,  greeting. 

Verse  1.  A  sei  oant  of  Jesus  Christ — Whose  name  the  apostle  mentions  but 
once  more  in  the  vhole  epistle,  chap,  ii,  1 ;  and  not  at  all  in  his  whole  discourse, 
Acts  XV,  14,  &c  ,  or  chap,  xxi,  20-25.  It  might  have  seemed,  if  he  mentioned 
him  often,  that  he  did  it  out  of  vanity,  as  being  the  brother  of  the  Lord;  to  the 
twelve  tribes — Of  Israel ;  that  is,  those  of  them  that  believe ;  which  are  scattered 
abroad — In  various  countries.  Ten  of  the  tribes  were  scattered  ever  since  the 
reign  of  Rosea  ;  and  great  part  of  the  rest  were  now  dispersed  through  the  Roman 
empire;  as  was  foretold,  Deut.  xxviii,  25,  &c. ;  xxx,  4:  greeting — That  is,  ali 
blessings,  temporal  and  eternal. 


CHAPTER  I.  5U7 

2  My  biethren,  count  it  all  joy  when  ye  fall  into  divers  tempta- 

3  tions,  Knowing-  that  the  trying  of  your  faith  worketh  patience. 

4  But  let  patience  have  it?  perfect  work,  that  we  may  be  perfect  and 

5  entire,  wanting  nothing.    If  any  of  you  want  wisdom,  let  him  ask 
of  God,  who  giveth  to  all  men  liberally,  and  upbraideth  not,  and 

6  it  shall  be  given  him.    But  let  him  ask  in  faith,  nothing  doubting : 
for  he  that  doubtetli  is  like  a  wave  of  the  sea,  driven  with  the  wind 

7  and  tossed.  For  let  not  that  man  think  that  he  shall  receive  any 
S  thing  from  the  Lord.  A  double-minded  man  is  unstable  in  all  his 
9  ways.    Let  the  brother  of  low  degree  rejoice  in  that  he  is  exalted  : 

10  But  the  rich  in  that  he  is  made  low  ;  because  as  the  flower  of  the 

11  grass  he  shall  pass  away.  For  the  sun  arose  with  a  scorching 
heat,  and  withered  the  grass,  and  the  flower  fell  off",  and  the  beauty 
of  its  form  perished :  so  also  shall  the  rich  man  fade  away  in  his 

12  ways.  Happy  is  the  man  that  endureth  temptation  :  for  when  he 
hath  been  proved  he  shall  receive  the  crown  of  life,  which  the 

13  Lord  hath  promised  to  them  that  love  him.  Let  no  man  who  is 
tempted  say,  I  am  tempted  of  God  ;  for  God  cannot  be  tempted 

2.  My  brethren,  count  it  all  joy — Which  is  the  highest  degree  of  patience,  and 
contains  all  the  rest;  v)hen  ye  fall  into  divers  temptations — That  is,  trials. 

4.  Let  'patience  have  its  perfect  work — Give  it  full  scope,  under  whatever  trials 
befall  you ;  that  ye  may  be  perfect  and  entire — Adorned  with  every  Christian 
s^race ;  and  wanting  nothing — Which  God  requires  in  you. 

5.  If  any  want — The  connection  between  the  first  and  following  verses,  both 
here  and  in  the  fourth  chapter,  will  be  easily  discerned  by  him  who  reads  them, 
while  he  is  suffering  wrongfully.  He  will  then  readily  perceive  why  the  apostle 
mentions  all  those  various  affections  of  the  mind;  wisdom — To  understand 
whence  and  why  temptations  come,  and  how  they  are  to  be  improved.  Patience 
is  in  every  pious  man  already.  Let  him  exercise  this,  and  ask  for  wisdom. 
The  sum  of  wisdom,  both  in  the  temptation  of  poverty  and  of  riches,  is  described 
in  the  9th  and  10th  verses;  who  giveth  to  all — That  ask  aright;  a7id  upbraideth 
not — Either  with  their  past  wickedness,  or  present  unworthiness. 

6.  But  let  him  ask  in  faith — A  firm  confidence  in  God.  St.  James  also  both 
begins  and  ends  with  faith,  chap,  v,  15;  the  hinderances  of  which  he  removes 
in  the  middle  part  of  his  epistle  ;  he  that  doubteth  is  like  a  wave  of  the  sea — Yea, 
such  are  all  who  have  not  asked  and  obtained  wisdom;  driven  with  the  wind — 
From  without;  and  tossed — From  within,  by  his  own  unstableness. 

8  A  doiMe-minded  man — Who  has,  as  it  were,  two  souls  ;  whose  heart  is  not 
simply  given  up  to  God ;  is  unstable — Being  without  the  true  wisdom ;  per- 
petually disagrees  both  with  himself  and  others,  chap,  iii,  16. 

9.  Let  the  brother — St.  James  does  not  give  this  appellation  to  the  rich ;  oj 
Iffio  degree — Poor  and  ten*pied ;  rejoice — The  most  etfectual  remedy  against 
double  mindedness;  in  that  he  is  exalted — To  be  a  child  of  God,  and  an  heir 
of  glory. 

10.  hut  the  rich  in  that  he  is  made  low — Is  humbled  by  a  deep  sense  of  his 
true  condition;  because  as  the  flower — Beautiful,  but  transient;  he  shall  pass 
ainay — Into  eternity. 

11.  For  the  sun  arose  and  withered  the  grass — There  is  an  unspeakable  beauty 
and  elegance,  both  in  the  comparison  itself,  and  in  the  very  manner  of  express- 
ing it,  intimating  both  the  certainty  and  the  suddenness  of  the  event.  So  shall 
the  rich  fade  aioay  in  his  ways — In  the  midst  of  his  various  pleasures  and  em- 
pZ-^yments. 

ly.  Happy  is  the  man  that  endureth  temptation — Trials  of  various  kinds ;  he 
ihall  receive  the  crown — That  fadeth  not  away;  which  the  Lord  hath  promised  to 
Ihein  that  love  him — And  his  enduring  proves  his  love.  For  it  is  love  only  that 
endureth  all  things. 

13.  But  let  no  man  who  is  tempted — To  sin,  say,  I  am  tempted  of  God — Gktd 
hus  tempteth  no  man. 


698  ST.  JAMES. 

14  with  evil,  neither  tempteth  he  any  man.  But  every  man  is 
tempted  when  he  is  drawn  away  by  his  own  desire  and  enticed. 

15  Then  desire,  having  conceived,  bringeth  forth  sin  ;  and  sin,  being 
perfected,  bringeth  forth  death. 

16  Do  not  err,  my  beloved  brethren.    Every  good  gift,  and  every 

17  perfect  gift,  is  from  above,  descending  from  the  Father  of  lights, 

18  with  whom  is  no  variableness,  neither  shadow  of  turning.  Of  his 
own  will  begat  he  us  by  the  word  of  truth,  that  we  might  bt  a 
kind  of  first  fruits  of  his  creatures. 

19  Wherefore,  my  beloved  brethren,  let  every  man  be  swift  to 

20  hear,   slow   to   speak,   slow   to  wrath.     For  the   wrath   of  man 

21  worketh  not  the  righteousness  of  God.  Therefore,  laying  aside 
all  the  filthiness  and  superfluity  of  wickedness,  receive  witL 
meekness  the  ingrafted  word,  which  is  able  to  save  your  souls. 

14.  Every  man  is  tempted  when — In  the  beginning  of  the  temptation,  he  is 
drawn  away,  drawn  out  of  God,  his  strong  refuge,  by  his  own  desire — We  are 
therefore  to  l^ok  for  the  cause  of  every  sin  in  (not  out  of)  ourselves.  Even  the 
injections  of  the  devil  cannot  hurt  before  we  make  them  our  own.  And  every 
one  has  desires  arising  from  his  own  constitution,  tempers,  habits,  and  way  of 
life ;  and  enticed — In  the  progress  of  the  temptation,  catching  at  the  bait ;  so  the 
original  word  signifies. 

15.  Theii  desire  having  conceived — By  our  own  will  joining  therewith,  bringeth 
forth — Actual  siii — It  doth  not  follow  that  the  desire  itself  is  not  sin.  He  that 
begets  a  man  is  himself  a  man ;  a7id  sin  being  perfected — Grown  up  to  maturity, 
which  it  quickly  does,  bringeth  forth  death — Sin  is  born  pregnant  with  death. 

16.  Do  not  err — It  is  a  grievous  error  to  ascribe  the  evil,  and  not  the  good 
which  we  receive,  to  God. 

17.  No  evil,  but  every  good  gift — Whatever  tends  to  holiness,  and  every  perfect 
gift — Whatever  tends  to  g\ory ,' descendeth  from  the  Father  of  lights — The  appel- 
lation of  Father  is  here  used  with  peculiar  propriety.  It  follows,  he  begat  us — 
He  is  the  Father  of  all  light,  material  or  spiritual,  in  the  kingdom  of  grace  and 
of  glory ;  with  whom  is  no  variableness — No  change  in  his  understanding,  or 
shadoiv  of  turning — In  his  will.  He  infallibly  discerns  all  good  and  evil,  and 
invariably  loves  one  and  hates  the  other.  There  is  in  both  the  Greek  words  a 
metaphor  taken  from  the  stars,  particularly  proper  where  the  Father  of  lights  is 
mentioned.  Both  are  applicable  to  any  celestial  body,  which  has  a  daily  vicissi- 
tude of  day  and  night,  and  sometimes  longer  days,  sometimes  longer  nights.  In 
God  is  nothing  of  this  kind:  he  is  mere  light.  If  there  is  any  such  vicissitude, 
it  is  in  ourselves,  not  in  him. 

18.  Of  his  own  will — Most  loving,  most  free,  most  pure ;  just  opposite  to  our 
evil  desire,  ver.  15,  begat  he  us — Who  believe,  by  the  icord  of  truth — The  true 
word,  emphatically  so  termed:  the  Gospel ;  that  we  might  be  a  kind  of  first  fruits 
of  his  creatures — Christians  are  the  chief  and  most  excellent  of  his  visible  crea- 
tures, and  sanctify  the  rest.  Yet  he  says  a  kind  of— For  Christ  alone  is  abso- 
lutely the  first  fruits. 

19.  Let  every  man  be  swift  to  hear — This  is  treated  of  from  ver.  21  to  the  end 
of  the  next  chapter;  slow  to  speak — Which  is  treated  of  in  the  third  chapter; 
slow  to  wrath — Neither  murmuring  at  God,  nor  angry  at  his  neighbour.  This 
I    treated  of  in  the  third,  and  throughout  the  fourth  and  fifth  chapters. 

20.  The  righteousness  of  God  here  includes  all  duties  prescribed  by  him,  and 
pleasing  to  him. 

21.  Therefore  laying  aside — As  a  dirty  garment,  all  the  filthiness  and  super- 
fluity of  wickedness — For  however  specious  or  necessary  it  may  appear  to  worldly 
wisdom,  all  wickedness  is  both  vile,  hateful,  contemptible,  and  really  superfluous. 
Every  reasonable  end  may  be  effectually  answered,  without  any  kind  or  degree 
of  it.  Lay  this,  every  known  sin,  aside,  or  all  your  hearing  is  vain  ;  with  meek- 
ness— Constant  evenness  and  serenity  of  mind;  receive — Into  your  ears,  your 
heart,  your  life :  the  word—Oi  the  Gospel ;  ingrafted— \n  believers,  by  regenera- 
tion, ver.  18  and  by  habit,  Heb.  v,  14;  which  is  able  to  save  your  souls — The  hope 
of  salvation  nourishes  meekness. 


CHAPTER  II.  599 

22  But  be  ye  doers  of  the  word,  and  not  hearers  only,  deceiving 

23  yourselves.     For  if  any  one  be  a  hearer  of  the  word,  and  not  a 

24  doer,  he  is  like  a  man  beholding  his  natural  face  in  a  glass.  For 
he  beheld  himself,  and  went  away,  and  immediately  forgot  what 

25  manner  of  man  he  was.  But  he  that  looketh  diligently  into  the 
perfect  law,  the  law  of  liberty,  and  continuelh  therein,  this  man 
being  not  a  forgetful  hearer,  but  a  doer  of  the  work,  this  man 

26  shall  be  happy  in  his  doing.  If  any  one  be  ever  so  religious,  and 
bridleth  not  his  tongue,  but  deceiveth  his  own  heart,  this  man's 

2'*  religion  is  vain.  Pure  religion  and  undefiled  before  God  even 
the  Father  is  this,  To  visit  the  fatherless  and  widows  in  their 
affliction,  and  to  keep  himself  unspotted  from  the  world. 

II.       My  brethren,  hold  not  the  faith  of  our  Lord  Jesus  Christ,  the 

2  Lord  of  glory,  with  respect  to  persons.  For  if  there  come  unto 
your  assembly  a  man  with  gold  rings,  in  fine  apparel,  and  there 

3  come  in  also  a  poor  man  in  dirty  raiment.  And  ye  look  upon  him 
that  weareth  the  fine  apparel,  and  say  to  him.  Sit  thou  here  in  a 
good  place,  and  say  to  the  poor  man,  Stand  thou  there,  or,  Sit  thou 

4  here  under  my  footstool.  Ye  distinguish  not  in  yourselves,  but  are 

5  become  evil-reasoning  judges.     Hearken,  my  beloved  brethren, 

23.  Beholding  his  face  in  the  glass — How  exactly  does  the  Scripture  glass  show 
a  man  the  lace  of  his  soul ! 

24.  He  beheld  himself,  and  went  away — To  other  business;  and  forgot — But 
such  forgetting  does  not  excuse. 

25.  But  he  that  looketh  diligently — Not  with  a  transient  glass,  but  bending 
down,  fixing  his  eyes,  and  searching  all  to  the  bottom,  into  the  perfect  law — Of 
love,  as  established  by  faith.  St.  James  here  guards  us  against  misundersta^iding 
what  St.  Paul  says  concerning  the  yoke  and  bondage  of  the  law.  He  who  keeps 
the  law  of  love  is  free,  John  viii,  31,  &c.  He  that  does  not,  is  not  free,  but  a 
slave  to  sin,  and  a  criminal  before  God,  chap,  ii,  10 ;  and  continioeth  therein — 
Not  like  him  who  forgot  it  and  went  away.  This  man — There  is  a  peculiar 
force  in  the  repetition  of  the  word ;  shall  be  happy — Not  bai  ely  in  hearing,  but 
doing  the  will  of  God. 

26.  If  any  one  be  ever  so  religious — Exact  in  the  outward  offices  of  religion ; 
%nd  bridleth  not  his  tongive — From  backbiting,  tale-bearing,  evil  speaking,  he 
only  deceiveth  his  own  heart,  if  he  fancies  he  has  any  true  religion  at  all. 

27.  The  only  true  religion  in  the  sight  of  God  is  this,  to  visit — With  counsel, 
comfort,  and  relief,  the  fatherless  and  widotvs — Those  who  need  it  most,  i?i  their 
affliction — In  their  most  helpless  and  hopeless  state  ;  a7id  to  keep  himself  urispottcd 
from  the  world — From  the  maxims,  tempers,  and  customs  of  it.  But  this  cannot 
be  done  till  we  have  given  our  hearts  to  God,  and  love  our  neighbour  as  our- 
selves. 

II.  1.  My  brethren — The  equality  of  Christians,  intimated  by  this  name,  is 
the  ground  of  the  admonition;  hold  not  the  faith  of  onr  common  Lord,  tlie  Lord 
if  glory — Of  which  glory  all  who  believe  in  him  partake;  with  respect  of  persons 
•  That  is,  honour  none,  merely  for  being  rich;  despise  none,  merely  for  being 
poor. 

2i    With  gold  rings — "Which  were  not  then  so  common  as  now. 

3    Ye  look  upon  him — With  respect. 

4.  Ye  distinguish  not — To  which  the  most  respect  is  due,  to  the  poor  or  to  the 
rich;  but  are  become  evil-reasoning  judges — You  reason  ill,  and  so  judge  wrong. 
For  fine  apparel  is  no  proof  of  worth  in  him  that  wears  it. 

5.  Hearken — As  if  he  had  said,  Stay,  consider,  ye  that  judge  thus.  Does  not 
the  presumption  lie  rather  in  favour  of  the  poor  man  ?  Hath  not  God  chosen  the 
■poor — That  is,  are  not  they  whom  God  hath  chosen,  generally  speaking,  poor  in 
this  world;  who  yet  are  rich  in  faith,  and  heirs  of  the  kingdom — Consequently 
the  most  honourable  of  men  1  And  those  whom  God  so  highly  honours  onghi 
oot  ye  to  honour  likewise  I 


600  ST.  JAMES. 

Hath  not  God  chosen  the  poor  of  this  worlu.  rich  in  faith    and 
heirs  of  the  kingdom  which  he  hath  promised  to  them  that  love 

6  him?    But  ye  have  disgraced  the  poor.    Do  not  the  rich  oppress 

7  you,  and  drag  you  to  the  judgment  seats?    Do  they  not  blas- 

8  pheme  that  worthy  name  by  which  ye  are  called?     If  ye  fulfil 
the  royal  law,  (according  to  the  Scripture,)  *Thou  shalt  love  thy 

9  neighbour  as  thyself,  ye  do  well.     But  if  ye  have  respect  of  per- 
sons,  ye   commit  sin,   being  convicted  by  the  law  fas   trans- 

10  gressors.     For  whosoever  shall  keep  the  whole  law,  but  offend 

11  in  one  point,  is  become  guilty  of  all ;  For  he  that  said.  Do  not 
commit  adultery,  said  also.  Do  not  commit  murder.  If  then 
thou  commit  no  adultery,  yet  if  thou  commit  murder,  thou  art 

12  become  a  transgressor  of  the  law.     So  speak  ye,  and  so  act,  as 

13  they  that  shall  be  judged  by  the  law  of  liberty.  For  judgment 
without  mercy  shall  be  to  him  that  hath  showed  no  mercy:  but 
mercy  glorieth  over  judgment. 

14  What  doth  it  profit,  my  brethren,  though  a  man  say  he  hath 

15  faith,  and  have  not  works  ?   Can  that  faith  save  him  ?   If  a  brother 

16  or  a  sister  be  naked,  and  want  daily  food,  And  one  of  you  say  to 


6.  Do  not  the  rich  often  oppress  yon, — By  open  violence;  often  drag  you — 
Under  colour  of  law. 

7.  Do  not  they  blaspheme  that  worthy  ruime — Of  God  and  of  Christ.  The 
apostle  speaks  chiefly  of  rich  heathens.  But  are  Christians,  so  called,  a  whit 
behind  them  1 

8.  If  ye  fulfil  the  royal  law — The  supreme  law  of  the  great  King,  which  is 
Ujve ;  and  that  to  every  man,  poor  as  well  as  rich,  ye  do  well. 

9.  Being  convicted — By  that  very  law. 

10.  Whosoever  keepeth  the  whole  law,  except  in  one  point,  he  is  guilty  of  all- 
Is  as  liable  to  condemnation  as  if  he  had  offended  in  every  point. 

11.  For  it  is  the  same  authority  which  establishes  every  commandment. 

12.  So  speak  and  act — In  all  things,  as  they  that  shall  be  judged — Without 
respect  of  persons,  by  the  law  of  liberty — The  Gospel ;  the  law  of  imiversal  love, 
which  alone  fi  perfect  freedom.  For  their  transgression  of  this,  both  in  word 
and  deed,  thp  wicked  shall  be  condemned.  And  according  to  their  works,  done 
in  obedience  to  this,  the  righteous  will  be  rewarded. 

13.  Judgment  without  mercy  shall  be  to  him — In  that  day,  who  hath  showed  no 
mercy — To  his  poor  brethren.  But  the  mercy  of  God  to  believers,  answering  to 
that  which  they  have  shown,  will  then  glory  over  judgment. 

14.  From  chap,  i,  ver.  22,  the  apostle  has  been  enforcing  Christian  practice. 
He  now  applies  to  those  who  neglect  this,  under  the  pretence  of  faith.  St.  Paul 
had  taught  that  a  man  is  justified  by  faith  without  the  works  of  the  law.  This 
isome  began  already  to  wrest  to  their  own  destruction.  Wherefore  St.  James, 
purposely  repeating  (ver.  21,  23,  25)  the  same  phrases,  testimonies,  and  examples 
which  St.  Paul  had  used,  (Rom.  iv,  5;  Heb.  xi,  17,  31,)  refutes  not  the  doctrine 
of  St.  Paul,  but  the  error  of  those  who  abused  it.  There  is  therefore  no  con- 
t radiation  between  the  apostles;  they  both  delivered  the  truth  of  God;  but  in 
a  different  manner,  as  having  to  do  with  different  kinds  of  men.  On  another 
occasion  St.  James  himself  plead  the  cause  of  faith.  Acts  xv,  13,  21.  And 
St.  Paul  himself  strenuously  pleads  for  works,  particularly  in  his  latter  epistles. 
This  verse  is  a  summary  of  what  follows.  What  profiteth  it,  is  enlarged  on, 
ver.  15-17;  though  a  man  say,  ver.  18,  19,  caji  that  faith  save  him?  ver.  20.  It 
is  not  tho^igh  he  have  faith,  but,  though  he  say  he  hath  faith.  Here,  therefore,  true, 
living  faith  is  meant.  But  in  other  parts  of  the  argument,  the  apostle  speaks  of 
a  dead,  imaginary  faith.  He  does  net  therefore  teach  that  true  faith  can,  but 
that  it  cannot,  subsist  without  works.  Nor  does  he  oppose  faith  to  works,  bin 
that  empty  name  of  faith,  to  real  faith  working  by  love :  can  that  faith  which  it 
without  works  save  him?    No  more  than  it  can  profit  his  neighbour. 

*  Lev.  xix,  18  t  Exod.  xxiii,  3. 


CHAPTER  11.  601 

ihem,  Depart  in  peace  ;  be  ye  warmed  and  filled,  but  give  them 

17  not  the  things  needful  for  the  body,  what  doth  it  profit^    So  like- 

18  wi«e  faith,  if  it  hath  not  works,  is  dead  in  itself.  But  one  will 
say.  Thou  hast  faith,  and  I  have  works.  Show  me  thy  faith 
without  thy  works,  and  I  will  show  thee  my  faith  by  my  works. 

19  Thou  believest  there   is   one  God :   thou  dost  well  :   the  devils 

20  also  believe  and  tremble.     But  art  thou  willing  to  know,  O  empty 
31   man,  that  the  faith  which  is  wiUiout  works  is  dead  ?    Was  not 

Abraham  our  father  justified  by  works,  when  he  had  offered  up 

22  Isaac  his  son  upon  the  altar?  Thou  seest  that  faith  wrought 
together  with  his  works,  and  by  works  was  faith  made  perfect. 

23  And  the  Scripture  was  fulfilled  which  saith,  'Abraham  believed 
God,  and  it  was  imputed  to  him  for  righteousness ;  and  he  was 

24  called  fThe  friend  of  God.    Ye  see  then,  that  a  man  ia  justified 


17.  So  likowtse  that  faith  whicli  hath  not  works  is  a  mere  dead,  empty  notion, 
of  no  more  profit  to  him  that  hath  it,  than  the  bidding  the  naked  be  clothed  is 
to  him. 

18.  But  one,  who  judges  better,  will  say — To  such  a  vain  talker,  show  me,  if 
thou  canst,  thy  faith  without  thy  works. 

19.  Thou  believest  there  is  one  God — I  allow  this.  But  this  proves  only,  thai 
thou  hast  the  same  faith  with  the  devils.  Nay,  they  not  only  believe,  but  trevMe 
— At  the  dreadful  expectation  of  eternal  torments.  So  far  is  that  faith  from 
either  justifying  or  saving  them  that  have  it. 

20.  But  art  thou  willing  to  know — Indeed  thou  art  not ;  thou  wouldst  fain  be 
ignorant  of  it :  O  empty  man — Empty  of  all  goodness,  that  the  faith  which  is 
without  works  is  dead?  And  so  is  not  properly  faith,  as  a  dead  carcass  is  not 
a  man. 

21.  Was  not  Abraham  justified  by  vwrks  ? — St.  Paul  says  he  was  justified  by 
faith,  Rom.  iv,  2,  &c.  Yet  St.  Jaines  does  not  contradict  him.  For  he  does 
not.  speak  of  the  same  justification.  St.  Paul  speaks  of  that  which  Abraham 
received  many  years  before  Isaac  was  born,  Gen.  xv,  6;  St.  James  of  that  which 
he  did  not  receive,  till  he  had  offered  up  Isaac  on  the  altar.  He  was  justified 
therefore  in  St.  Paul's  sense,  that  is,  accounted  righteous,  by  laith  antecedent  to 
his  works.  He  was  justified  in  St.  James'  sense,  that  is,  made  righteous,  by 
works  subsequent  to  his  faith.  So  that  St.  James'  justification  by  works  is  the 
fruit  of  St.  Paul's  justification  by  faith. 

'22.  Thou  seest  that  faith — (For  by  faith  Abraham  offered  upjsaac,  Heb.  xi,  17,) 
wrought  together  with  his  vwrks — Therefore  faith  has  one  energy  and  operation, 
works  another.  And  the  energy  and  operation  of  faith  are  before  works,  ami 
together  with  them.  Works  do  not  give  life  to  faith,  but  faith  begets  works, 
and  then  is  perfected  by  them.  And  by  works  was  faith  made  perfect — Here  St. 
James  fixes  the  sense  wherein  he  uses  the  word  justified :  so  that  no  shadow  of 
contradiction  remains  between  his  assertion  and  St.  Paul's.  Abraham  returned 
from  that  sacrifice  perfected  in  faith,  and  far  higher  in  the  favour  of  God.  Faith 
hath  not  its  being  from  works,  for  it  is  before  them ;  but  its  perfection.  That 
vigour  of  faith  which  begets  works  is  then  excited  and  increased  thereby:  as 
the  natural  heat  of  the  body  begets  motion,  whereby  itself  is  then  exeited  and 
ini Teased.     See  1  John  iii,  22. 

23.  And  the  Scripture — Which  was  afterward  written,  ^oas  hereby  eminently 
iidfilled,  Abraham  believed  God,  and  it  was  imputed  to  him  for  righteousness — 
riiis  was  twice  fulfilled,  when  Abraham  first  believed,  and  when  he  offered  up 
Isfia;.  St.  Paul  speaks  of  the  former  fulfilling,  St.  James  of  the  latter.  A7id  he 
wus  called  the  friend  of  God — Both  by  his  posterity,  2  Chron.  xx,  7,  and  by  God 
himself,  Isaiah  xli,  8.     So  pleasing  to  God  were  the  works  he  wrought  in  faith. 

24.  Ye  see  then  that  a  man  is  justified  bij  works,  and  ?iot  by  faith  only — St.  Paul, 
on  the  other  hand,  declares,  a  man  is  justified  by  faith,  ana  not  by  works,  Rom. 
iii  38.    AiLiyet  there  is  no  contradiction  between  the  apostles;  because,  1.  They 


*  Gen.  XT,  6.  t  2  Chron.  tx  7 


602  ST.  JAMES. 

25  by  works,  and  not  by  faith  only.  In  like  manner,  was  not 
Rahab  the  harlot  also  justified  by  works,  having  received  the 

26  messengers,  and  sent  them  out  another  way  ?  Therefore,  as  the 
body  without  the  spirit  is  dead,  so  the  faith  which  is  without 
works  is  dead  also. 

III.     My  brethren,  be  not  many  teachers,  knowing  that  we  shall 

2  receive  greater  condemnation.  For  in  many  things  we  all  offend. 
If  any  one  offend  not  in  word,  the  same  is  a  perfect  man,  able 

3  also  to  bridle  the  whole  body.  Behold,  we  put  bridles  into  the 
mouths  of  horses,  that  they  may  obey  us,  and  we  turn  about  their 

4  whole  body.  Behold  also  the  ships,  though  they  are  so  large, 
and  driven  by  fierce  winds,  yet  are  turned  about  by  a  very  small 

5  helm,  whithersoever  the  steersmai.  listeth.  So  the  tongue  also 
is  a  little  member,  yet  boasteth  great  things.     Behold  how  much 

6  matter  a  little  fire  kindleth.  And  the  tongue  is  a  fire,  a  world 
of  iniquity:  so  is  the  tongue  among  the  members,  which  defileth 
the  whole  body,  and  setteth  on  fire  the  course  of  nature,  and  is 

7  set  on  fire  of  hell  Every  kind,  both  of  wild  beasts  and  of  birds, 
both  of  reptiles  and  things  in  the  sea,  is  tamed,  and  hath  been 

8  tamed  by  mankind.     But  the  tongue  can  no  man  tame :  it  is  an 

9  unruly  evil,  full  of  deadly  poison.  Therewith  bless  we  God, 
even  the  Father,  and  therewith  curse  we  men,  made  after  the 

10  likeness  of  God.  Out  of  the  same  mouth  proceedeth  blessing 
and  cursing.  My  brethren,  these  things  ought  not  so  to  be. 
Doth  a  fountain  send  out  of  the  same  opening  sweet  water  and 

11  bitter?    Can  a  fig  tree,  my  brethren,  bear  olives,  or  a  vine  figs? 

12  Neither  can  a  fountain  yield  salt  water  and  fresh. 


do  not  speak  of  the  same  faith;  St.  Paul  speaking  of  living  faith,  St.  James  here 
of  dead  faith.  2.  They  do  not  speak  of  the  same  works :  St.  Paul  speaking  of 
works  antecedent  to  faith,  St.  James  of  works  subsequent  to  it. 

25.  After  Abraham,  the  father  of  the  Jews,  the  apostle  cites  Rahab,  a  woman 
and  a  sinner  of  the  Gentiles,  to  show  that  in  every  nation  and  sex  true  faith 
produces  works,  a^d  is  perfected  by  them;  that  is,  by  the  grace  of  God  working 
in  the  believer,  while  he  is  showing  his  faith  by  his  works. 

III.  1.  Be  not  many  teachers — Let  no  more  of  you  take  this  upon  you,  than 
God  thrusts  out :  seeing  it  is  so  hard  not  to  offend  in  speaking  much ;  knowing 
that  we — That  all  who  thrust  themselves  into  the  office;  shall  receive  greater 
condemnation — For  more  offences.  St.  James  here,  as  in  several  of  the  following 
verses,  by  a  common  figure  of  speech,  includes  himself.  We  shall  receive — we 
offend  —we  put  bits — loe  eurse — None  of  which  (as  common  sense  shows)  are  to 
be  interpreted  either  of  him  or  of  the  other  apostles. 

2.  The  same  is  able  to  bridle  the  whole  body — That  is,  the  whole  man.  And 
doubtless  some  are  able  to  do  this,  and  so  are  in  this  sense  perfect. 

3.  We — That  is,  men. 

5.  Boasteth  great  things — Hath  great  influence. 

6.  A  world  of  iniquity — Containing  an  immense  quantity  of  all  manner  of 
wickedness;  it  defileth — As  fire  by  its  smoke ;  the  whole  body — The  whole  man; 
and  setteth  on  fire  the  course  of  nature — All  the  passions,  every  wheel  of  his  soul. 

7.  Every  kind — The  expression  perhaps  is  not  to  be  taken  strictly.  Reptiles— 
That  is,  creeping  things. 

8.  But  no  man  can  tame  the  tongue — Of  another ;  no,  nor  his  own,  without 
peculiar  help  from  God. 

9.  Men,  made  after  the  likeness  of  God — Indeed  we  have  now  lost  this  likeness. 
Yet  there  remains  from  thence  an  indelible  nobleness,  which  we  ought  to  revar 
".nee  both  in  ourselves  and  others. 


CHAPTER  IV.  (503 

• 
iS       Who  is  a  wise  and  knowing  man  among  you  ?    Let  liim  show 

14  by  a  good  conversation  his  works  with  meekness  of  wisdom.  But 
if  ye  have  bitter  zeal  and  strife  in  your  hearts,  do  not  glory  and 

15  lie  against  the  truth.     This  is  not  the  wisdom  which  desceiideth 

16  from  above,  but  is  earthly,  animal,  devilish  ;  For  where  hitter 

17  zeal  and  strife  is,  there  is  unquietness  and  every  evil  work.  Rut 
the  wisdom  that  is  from  above,  is  first  pure,  then  i)eaceable, 
gentle,  easy  to  be  entreated,  full  of  mercy  and  good  fruits,  with- 

18  out  partiality,  and  without  dissimulation.  And  the  fruit  of 
righteousness  is  sown  in  peace  for  them  that  make  peace. 

,1V      From  whence  come  wars  and  fightings  among  you  ?    Is  it  not 
3  hence,  from  your  pleasures  that  Mar  in  your  members?     Ye  de- 
sire and  have  not,  ye  kill,  and  envy,  and  cannot  obtain  ;  ye  fight 

3  and  war ;  yet  ye  have  not,  because  ye  ask  not.  Ye  ask  and 
receive  not,  because  ye  ask  amiss,  that  ye  may  expend  it  on  your 

4  pleasures.  Ye  adulterers,  and  adulteresses,  know  ye  not  that  the 
friendship  of  the  world  is  enmity  against  God  ?  Whosoever 
therefore  desireth  to  be  a  friend  of  the  world,  is  an  enemy  of 

5  God.     Do  ye  think  that  the  Scripture  saith  in  vain,  The  Spirit 

13.  Ijet  him  show  his  wisdom,  as  well  as  his  faith,  by  his  works  ;  not  by  words 
only. 

14.  If  ye  have  bitter  zeal — True  Christian  zeal  is  only  the  flame  of  love,  even 
in  your  hearts — Though  it  went  no  farther:  do  not  lie  against  the  truth — As  if 
such  zeal  could  consist  with  heavenly  wisdom. 

15.  This  wisdom  which  is  consistent  with  such  zeal,  is  earthly — Not  heavenly, 
not  from  the  Father  of  lights;  anivial — Not  spiritual;  not  from  the  Spirit  of 
God:  devilish — Not  the  gift  of  Christ,  but  such  as  Satan  breathes  into  the  soul. 

17.  But  the  wisdom  from  above,  is  first  pure — From  all  that  is  earthly,  natural, 
devilish:  then  peaceable — True  peace  attending  parity,  it  is  quiet,  inoffensive: 
gentle — Soft,  mild,  yielding,  not  rigid  ;  easy  to  be  entreated — To  be  persuaded  or 
convinced,  not  stubborn,  sour,  or  morose;  full  of  good  fruits — Both  in  the  heart 
and  in  the  life,  two  of  which  are  immediately  specified :  without  partiality — 
Loving  all,  without  respect  of  persons :  embracing  all  good  things,  rejecting  all 
evil;  and  without  dissimulation — Frank,  open. 

18.  And  the  principle  productive  of  this  righteousness  is  sown,  like  good  seed, 
in  the  peace  of  a  believer's  mind,  and  brings  forth  a  plentiful  harvest  of  happiuess 
(which  is  the  proper  fruit  of  righteousness)  for  them  that  make  peace — That  labour 

o  promote  this  pure  and  holy  peace  among  all  men. 

IV.  1.  Fro"  whence  come  wars  and  fightings — Cluarrels  and  jars  among  yru, 
quite  opposi*  tothispeacel  Is  itnotfrom  your  pleasures — Your  desires  of  earthly 
pleasures,  w/iich  war — Against  your  souls,  in  your  meinbers  ?  Here  is  the  first 
seat  of  the  war.  Hence  proceeds  the  war  of  man  with  man,  king  with  king, 
nation  with  nation. 

2.  Ye  kill — In  your  heart,  for  he  that  hateth  his  brother  is  a  murderer.  Ye  fight 
and  war — That  is,  furiously  strive  and  contend.  Ye  ask  not — And  no  marvel. 
For  a  man  full  of  evil  desire,  of  envy,  or  hatred,  cannot  pray. 

3.  But  if  ye  do  ask,  ye  receive  not,  because  ye  ask  amiss — That  is,  from  a  wrong 
motive. 

4.  Ye  adulterers  and  adulteresses — "Who  have  broken  your  faith  with  God,  your 
ightful  spouse;  know  ye  not  that  the  friendship,  or  love  of  the  world — The  d^.-;ire 

.if  the  losh,  the  desire  of  the  eye,  and  the  pride  of  life,  or  courting  the  favour  of 
wor'id,/  men,  is  enmity  against  God? — Whosoever  desireth  to  be  a  friend  of  the 
world — Whosoever  seeks  either  the  happiness  or  favour  of  it,  does  thereby  con- 
stitute himself  aw  enemy  of  God — And  can  he  expect  to  obtain  any  thing  of  him  1 

5.  Do  ye  think  that  the  Scripture  saith  in  vain — Without  good  ground.  Si 
James  seems  to  refer  to  many,  not  any  one  particular  scripture.  The  spirit  of 
love  that  dwelleth  in  all  believers,  lusteth  against  envy,  Gal.  v,  17,  is  directly  op 
posite  to  all  those  unloving  tempers  whicn  necessarily  flow  from  the  friei-dshir 
of  the  world. 


604  ST.  JAMES. 

• 

6  that  dwelleth  in  us  lusteth  against  envy  ?    But  lie  giveth  greutei 
grace :  therefore  it  saith,  *  God  resisteth  tlie  proud,  but  giveth 

7  grace  to   the  humble.     Submit  yourselves,  therefore,  to  God. 

8  resist  the  devil,  and  he  will  flee  from  you.     Draw  nigh  to  God, 
and  he  will  draw  nigh  to  you :  cleanse  yuur  hands,  ye  sinners, 

9  and  purify  your  hearts,  ye  double-minded.     Be  afflicted,  and 
mourn,  and  v\  eep ;  let  your  laughter  be  turned  into  mourning, 

10  and  your  joy  into  heaviness.  Humble  yourselves  before  the 
Lord,  and  he  will  lift  you  up. 

1 1  Speak  not  evil  one  of  another,  brethren.  He  that  speaketh 
evil  of  his  brother,  and  judgeth  his  brother,  speaketh  evil  of  the 
law,  and  judgeth  the  law.     But  if  thou  judgest  the  law,  thou  art 

12  not  a  doer  of  the  law,  but  a  judge.  There  is  one  lawgiver  that  is 
able  to  save  and  to  destroy:  Who  art  thou  that  judgest  another? 

13  Come  now,  ye  that  say.  To-day  or  to-morrow  we  will  go  to 
such  a  city,  and  continue  there  a  year,  and  traffic,  and  get  gain : 

14  Who  know  not  what  shall  be  on  the  morrow ;  for  what  is  your 
life?     It  is  a  vapour  that  appeareth  for  a  little  time,  and  then 

15  vanisheth  away:  instead  of  your  saying,  If  the  Lord  will,  we 

16  shall  both  live,  and  do  this  or  that.     But  now  ye  glory  in  your 

17  boastings:  all  such  glorying  is  evil.  Therefore  to  him  that 
knoweth  to  do  good  and  doth  it  not,  to  him  it  is  sin. 

V.       Come  now,  ye  rich,  weep  and  howl  for  your  miseries  that  are 
2  coming  upon  you.  Your  riches  are  corrupted,  and  your  garments 

6.  But  he  giveth  greater  grace — To  all  who  shun  those  tempers:  therefore  it — 
The  Scripture,  saith,  God  resisteth  the  proud — And  pride  is  the  great  root  of  all 
unkind  affections. 

7.  Therefore  by  humbly  submitting  yourselves  to  God,  resist  the  devtl — The 
father  of  pride  and  envy. 

8.  Then  draw  nigh  to  God  in  prayer,  a7id  he  will  dratv  nigh  unto  you,  will  hear 
you:  which  that  nothing  may  hinder,  cleanse  your  hands — Cease  from  doing  evil, 
and  purify  your  hearts — From  all  spiritual  adultery.  Be  no  more  double  minded, 
vainly  endeavouring  to  serve  both  God  and  mammon. 

9.  Be  afflicted — For  your  past  unfaithfulness  to  God. 

11.  Speak  not  evil  on£  of  another — This  is  a  grand  hinderance  of  peace.  O 
who  is  sufficiently  aware  of  it !  He  that  speaketh  evil  of  another  does  in  effect 
speak  evil  of  the  law  which  so  strongly  prohibits  it.  Thou  art  not  a  doer  of  thx 
law,  but  a  judge — Of  it,  thou  settest  thyself  above,  and  as  it  were  condemnest  it. 

12.  There  is  one  lawgiver  that  is  able — To  execute  the  sentence  he  denounces. 
But  who  art  thou  ? — A  poor,  weak,  dying  worm. 

13.  Come  now,  ye  that  say — As  peremptorily  as  if  your  life  were  in  your  own 
hands. 

15.  Instead  of  your  saying — That  is,  whereas  ye  ought  to  say. 

17.  Therefore  to  him  thai  knoweth  to  do  good  and  doth  it  not — That  knows 
what  is  right,  and  does  not  practise  it,  to  him  it  is  sin — His  knowledge  does  not 
prevent,  but  increase  his  condemnation. 

V.  1.  Come  now,  ye  rich — The  apostle  does  not  speak  this  so  much  for  the  sake 
of  the  rich  themselves,  as  of  the  poor  children  of  God,  who  were  then  groaning 
under  their  cruel  oppression.  Weep  and  howl  for  your  miseries  which  are  coming 
upon  you — Q,uickly  and  unexpectedly.  This  was  written  not  long  before  the 
siege  of  Jerusalem ;  during  which,  as  well  as  after  it,  huge  calamities  came  on 
the  Jewish  nation,  not  only  in  Judea,  but  through  distant  coimtries.  And  as 
these  were  an  awful  prelude  of  that  wrath  which  was  to  fall  upon  them_  in  the 
world  to  come,  so  this  may  likewise  refer  to  the  final  vengeance  which  will  then 
Be  executed  on  tlie  impenitent. 

2.  The  riches  of  the  ancients  consisted  much  in  large  stores  of  com,  and  ot 
costly  apparel. 

♦  Proverbs  iii,  34. 


CHAPTER  V.  605 

3  are  become  moth  eaten.  Your  gold  and  silver  is  cankered,  and 
the  canker  o{  them  will  be  a  testimony  against  you,  and  will  eat 
your  flesh  as  fire  :  ye  have  laid  up  treasure  in  the  last  days. 

4  Behold,  the  hire  of  your  labourers  who  have  reaped  your  fields, 
which  is  kept  back  by  you,  crieth  :  and  the  cries  of  them  who 
have  gathered  in  your  harvest  are  entered  into  the  ears  of  the 

5  Lord  of  sabaoth.  Ye  have  lived  delicately  and  luxuriously  on 
earth ;  ye  have  cherished  your  hearts,  as  i  i  a  day  of  sacrifice. 

6  Ye  have  condemned,  ye  have  killed  the  just :  he  doth  not  resist 

7  you.  Be  patient,  therefore,  brethren,  till  the  coming  of  the 
Lord.  Behold,  the  husbandman  waiteth  for  the  precious  fruit 
of  the  earth,  and  hath  patience  for  it,  till  he  receives  the  former 

8  and  the  latter  rain.    Be  ye  also  patient,  stablish  your  hearts:  for 

9  the  coming  of  the  Lord  is  nigh.  Murmur  not  one  against  another, 
brethren,  lest  ye  be  condemned  ;  Behold,  the  judge  standeth 

10  before  the  door.  Take,  my  brethren,  the  prophets  who  spoke 
in  the  name  of  the  Lord,  for  an  example  of  suffering  affliction, 

11  and  of  patience.  Behold,  we  count  them  happy  that  endured. 
Ye  have  heard  of  the  patience  of  Job,  and  have  seen  the  end  of 
the  Lord  ;  for  the  Lord  is  full  of  compassion  and  of  tender  mercy. 

12  But  above  all  things,  my  brethren,  swear  not,  neither  by  heaven, 
nor  by  the  earth,  nor  by  any  other  oath  ;  but  let  your  yea  be  yea, 
and  your  nay  nay,  lest  ye  fall  under  condemnation. 

3.  The  canker  of  them — Your  perishing  stores  and  raoth-eaten  garments,  viiU 
be  a  testimony  against  you — Of  your  having  buried  those  talents  in  the  earth, 
instead  of  improving  them  according  to  your  Lord's  will ;  and  will  cat  your  flesh 
as  fire — Will  occasion  you  as  great  torment  as  if  fire  were  consuming  your  flesh. 
Ye  have  laid  up  treasure  in  the  last  days — When  it  is  too  late ;  when  you  have 
no  time  to  enjoy  them. 

4.  The  hire  of  your  labourers  crieth — Those  sins  chiefly  cry  to  God,  concerning 
which  human  laws  are  silent.  Such  are  luxury,  unchastity,  and  various  kin(£ 
of  injustice.  The  labourers  themselves  also  cry  to  God,  who  is  just  coming  to 
avenge  their  cause  ;  of  sabaoth — Of  hosts  or  armies. 

5.  Ye  have  cherished  your  hearts — Have  indulged  yourselves  to  the  uttermost, 
as  in  a  day  of  sacrifice — Which  were  solemn  feast  days  among  the  Jews. 

6.  Ye  have  killed  the  just — Many  just  men,  in  particular  that  Just  One,  Acts 
iii,  14.  They  afterward  killed  James,  surnamed  the  Just,  the  writer  of  this 
epistle.  He  doth  not  resist  you — And  therefore  you  are  secure.  But  the  Lord 
cometh  quickly,  ver.  8. 

7.  The  husbandman  waiteth  for  the  precious  fruit — Which  will  recompense  his 
labour  and  patience ;  till  he  receive  the  former  rain — Immediately  after  sowing, 
and  the  latter — Before  the  harvest. 

8.  Stablish  your  hearts — In  faith  and  patience;  for  the  coming  of  the  Lord — To 
destroy  Jerusalem,  15  nigh — And  so  is  his  last  coming  to  the  eye  of  a  believer. 

9.  Murmur  not  one  agfinst  another — Have  patience  also  before  each  other. 
The  judge  st/mdeth  before  the  door — Hearias:  every  word,  marking  every  thought. 

10.  Take  the  prophets  for  an  example — Once  persecuted  like  you,  even  for 
'peaking  in  the  name  of  the  Lord — The  very  men  that  gloried  in  having  prophets, 
yet  could  not  bear  their  message.  Nor  did  either  their  holiness  or  their  high 
commission  screen  them  from  suffering. 

11.  We  count  them  happy  that  endured — That  suffered  patiently.  The  more 
they  once  suffered,  the  greater  is  their  present  happiness.  Ye  have  seen  the  end 
of  the  Lord — The  end  which  the  Lord  gave  him. 

12.  Swear  not — However  provoked.  The  Jews  were  notoriously  guilty  of 
common  swearinsr,  though  not  so  much  by  God  himself  as  by  some  of  his  crea- 
tures. The  apostle  here  particularly  forbids  these  oaths,  as  well  as  all  swearing 
in  common  conversation.  It  is  very  observable  how  solemnly  the  apostle  intro- 
duces this  command :  above  all  things,  swear  vMt,    As  if  he  had  said,  Whatevei 

a9 


006  ST.  JAMES. 

13  Is  any  among  you  afflicted  ?  let  him  pray.     Is  any  cheerfu/  ? 

14  let  him  sing  psalms.  Is  any  among  you  sick?  let  him  call  for 
the  elders  of  the  Church,  and  let  them  pray  over  him,  having 

15  anointed  him  with  oil  in  the  name  of  the  Lord  ;  And  the  prayer 
of  faith  shall  save  the  sick,  and  the  Lord  shall  raise  him  up,  and 

16  if  he  have  committed  sins,  they  shall  be  forgiven  him.  Confess 
your  faults  one  to  another,  brethren,  and  pray  one  for  another, 
that  ye  may  be  healed  •  the  fervent  prayer  of  a  righte  ms  man 

17  availeth  much.  Elijah  was  a  man  of  like  passions  with  us;  and 
he  prayed  earnestly  that  it  might  not  rain  ;  and  it  rained  not  on 

18  the  land  for  three  years  and  six  months.  And  he  prayed  again, 
and  the  heaven  gave  rain,  and  the  land  brought  forth  her  fruit. 

19  Brethren,  if  any  one  among  you  err  from  the  truth,  and  one 

20  convert  him,  Let  him  know  that  he  who  converteth  a  sinner 
from  the  error  of  his  way,  shall  save  a  soul  from  death,  and  hide 
a  multitude  of  sins. 

you  forget,  do  not  forget  this.  This  abundantly  demonstrates  the  horrible  ini- 
quity of  the  crime.  But  he  does  not  forbid  the  taking  of  a  solemn  oath  before 
a  magistrate.  Let  your  yea  be  yea,  and  your  nay  nay — Use  no  higher  assevera- 
tions in  common  discourse.  And  let  your  word  stand  firm.  Whatever  ye  say, 
take  care  to  make  it  good. 

14.  Having  anointed  Mm  with  oil — This  single,  conspicuous  gift,  which  Christ 
committed  to  his  apostles,  Mark  vi,  13,  remained  in  tne  Church  long  after  the 
other  miraculous  gifts  were  withdrawn.  Indeed  it  seems  to  have  been  designed 
to  remain  always,  and  St.  James  directs  the  elders,  who  were  the  most,  if  not  the 
only  gifted  men,  to  administer  it.  This  was  the  whole  process  of  physic  in  the 
Christian  Church,  till  it  was  lost  through  unbelief.  That  novel  invention  among 
the  Romanists,  extreme  unction,  practised  not  for  cure,  but  where  life  is  despaired 
of,  bears  no  manner  of  resemblance  to  this. 

15.  And  the  prayer  offered  m  faith  shall  save  the  sick — From  his  sickness_  and 
if  any  sin  be  the  occasion  of  his  sickness,  it  shall  be  forgiven  him. 

16.  Confess  your  faults — Whether  ye  are  sick  or  in  health,  to  one  another — He 
does  not  say  to  the  elders:  (this  may  or  may  not  be  done;  lor  it  is  nowhere 
commanded.)  We  may  confess  them  to  any  one  who  can  pray  in  faith.  He 
will  then  know  how  to  pray  for  us,  and  be  more  stirred  up  so  to  do;  and  pray 
one  for  another,  that  ye  may  be  healed — Of  all  your  spiritual  diseases. 

17.  Elijah  was  a  man  of  like  passions — Naturally  as  weak  and  sinful  as  we 
are;  and  he  prayed — When  idolatry  covered  the  land. 

18.  He  prayed  again — When  idolatry  was  abolished. 

19.  As  if  he  had  said,  I  have  now  warned  you  of  those  sins  to  which  you  are 
most  liable:  and  in  all  these  respects  watch  not  only  over  yourselves,  but  every 
one  over  his  brother  also.  Labour  in  particular  to  recover  those  that  are  fallen. 
If  any  one  err  from  the  truth — Practically  by  sin. 

20.  He  shall  save  a  smil — Of  how  much  more  value  than  the  body  I  ver.  14 ; 
and  hide  a  multitude  of  sins — Which  shall  no  more,  how  many  s«  < wer  thry  are, 
be  remembered  to  his  condemnation. 


NOTES 

ON 

THE  FIRST  EPISTLE  GENERAL  OF  ST.  PETER. 


There  is  a  wonderful  weightiness,  and  yet  liveliness  and  sweetness,  ir  the 
epistles  of  St.  Peter.  His  design  in  both  is  to  stir  up  the  minds  of  those  to  whom 
ne  writes  by  way  of  remembrance,  2  Peter  iii,  1 ;  and  to  guard  them  not  only 
against  error,  but  also  against  doubting,  chap,  v,  12.  This  he  does  by  reminding 
them  of  that  glorious  grace  which  God  had  vouchsafed  them  through  the  Gospel, 
by  which  believers  are  inflamed  to  bring  forth  the  fruits  of  faith,  hope,  love,  and 
patience. 

THE    PARTS    OP    THIS    EPISTLE    ARE   THREE: 

I.  The  inscription Chap,  i,  1,  2 

II.  The  stirring  up  of  them  to  whom  he  writes, 

1.  As  born  of  God.    Here  he  recites,  and  interweaves  alternately, 

both  the  benefits  of  God  toward  believers,  and  the  duties  of 
believers  toward  God. 

1.  God  hath  regenerated  us  to  a  living  hope,  to  an  eternal  inhe- 

ritance         3-12 

Therefore  hope  to  the  end 13 

2.  As  obedient  children,  bring  forth  the  fruit  of  faith  to  your 

heavenly  Father 14-21 

3.  Being  purified  by  the  Spirit,  love  with  a  pure  heart  .        .   22;  ii,  10 

2.  As  strangers  in  the  world,  abstain  from  fleshly  desires         .        .  11 

And  show  your  faith  by, 

1.  A  good  conversation 12 

a.  In  particular 

Subjects 13-17 

Servants,  after  the  example  of  Christ 18-25 

Wives iii,  1-6 

Husbands 7 

b.  In  general,  all 8-15 

2.  A  good  profession, 

a.  By  readiness  to  give  an  answer  to  every  one  .        .        .  15-22 

b.  By  shunning  evil  company iv,  1-6 

(This  part  is  enforced  by  what  Christ  both  did  and  suffered, 

from  his  passion  to  his  coming  to  judgment.) 

c.  By  the  exercise  of  Christian  virtues,  and  by  a  due  use  of 
miraculous  gifts 7-11 

3  As  fellow  heirs  of  glory,  sustain  adversity ;  let  each  do  this, 

1.  In  general,  as  a  Christian 12-19 

2.  In  his  own  particular  state v,  l-ll 

(The  title  beloved  divides  the  second   part    from  the  first, 

chap,  ii,  11,  and  the  third  from  the  second,  chap  iv  12.) 
II,  The  conclusion       ...  ...  .        .  l^U 


I.  ST.  PETER. 


1  Peter,  an  apostle  of  Jesus  Chi-ist,  to  the  sojourners  scattered 

2  through  Pontus,  Galatia,  Cappadocia,  Asia,  and  Bithynia,  Elec 
(according  to  the  foreknowledge  of  God  the  Father)  through 
sanctilication  of  the  Spirit  unto  obedience,  and  sprinkling  of  the 
blood  of  Jesus  Christ.     Grace  and  peace  be  multiplied  to  you. 

Verse  1.  To  the  sojourners — Upon  earth,  the  Christians,  chiefly  those  of  Jew- 
ish extraction,  scattered — Long  ago  driven  out  of  their  own  land,  (those  scattered 
by  the  persecution  mentioned  Acts  viii,  1,  were  scattered  only  through  Judea  and 
Samaria,  though  afterward  some  of  them  travelled  to  Phenice,  Cyprus,  and  An- 
tioch,)  through  Pontus,  Galatia,  Cappadocia,  Asia,  and  Bithynia — He  names 
these  five  provinces  in  the  order  wherein  they  occurred  to  him,  writing  from  the 
east.  All  these  countries  lie  in  the  lesser  Asia.  The  Asia  here  distinguished 
from  the  other  provinces  is  that  which  was  usually  called  the  proconsular  Asia, 
being  a  Roman  province. 

2.  According  to  the  foreknowledge  of  God — Speaking  after  the  manner  of  men. 
Strictly  speaking,  there  is  no  foreknowledge,  no  more  than  afterknowledge,  with 
God;  but  all  things  are  known  to  him  as  present,  from  eternity  to  eternity.  This 
is  therefore  no  other  than  an  instance  of  the  Divine  condescension  to  our  low 
capacities.  Elect — By  the  free  love  and  almighty  power  of  God,  taken  out  of, 
separated  from,  the  world.  Election,  in  the  Scripture  sense,  is  God's  doing  any 
thing  that  our  merit  or  power  have  no  part  in.  The  true  predestination,  or  fore- 
appointment  of  God,  is,  1.  He  that  believelh  shall  be  saved  from  the  guilt  and 
power  of  sin.  2.  He  that  endureth  to  the  end  shall  be  saved  eternally.  They 
who  receive  the  precious  gift  of  faith  thereby  become  the  sons  of  God;  and  being 
sons,  they  shall  receive  the  Spirit  of  holiness,  to  walk  as  Christ  also  walked. 
Throughout  every  part  of  this  appointment  of  God,  promise  and  duty  go  hand 
in  hand.  All  is  free  gift;  and  yei  such  is  the  gift,  that  the  final  issue  depends  on 
our  future  obedience  to  the  he.venly  call.  But  other  predestination  than  this, 
either  to  life  or  death  eternal,  the  Scripture  knows  not  of.  Moreover  it  is, 
1.  Cruel  respect  of  persons;  an  unjust  regard  of  one,  and  an  unjust  disregard  ol 
another.  It  is  mere  creature  partiality,  and  not  infinite  justice.  2.  It  is  not  plain 
Scripture  doctrine,  (if  true,)  but  rather  inconsistent  with  the  express  written 
word,  that  speaks  of  God's  universal  offers  of  grace;  his  invitations,  promises 
threatenings,  being  all  general.  3.  We  are  bid  to  choose  life,  and  reprehendeu 
for  not  doing  it.  4.  It  is  inconsistent  with  a  state  of  probation  in  those  that  must 
be  saved  or  must  be  lost.  5.  It  is  of  fatal  consequence ;  all  men  being  ready  on 
very  slight  grounds  to  fancy  themselves  of  the  elect  number.  But  the  doctrine 
of  predestination  is  entirely  changed  from  what  it  formerly  was.  Now  it  implies 
neither  faith,  peace,  nor  purity.  It  is  something  that  will  do  withoiU  them  all. 
Faith  is  no  longer,  according  to  the  modern  predestinarian  scheme,  a  Divine 
evidence  of  things  not  seen,  wrought  in  the  soul  by  the  immediate  power  of  the 
Holy  Ghost:  not  an  evidence  at  all,  but  a  mere  notion.  Neither  is  faith  male 
any  longer  a  means  of  holiness;  but  something  that  will  do  without  it.  Christ  is 
no  more  a  Saviour  from  sin ;  but  a  defence,  a  countenancer  of  it.  He  is  no 
nu  re  a  fountain  of  spiritual  life  in  the  soul  of  believers,  but  leaves  his  elect  in- 
wardly dry,  and  outwardly  unfruitful;  and  is  made  little  more  than  a  refuge 
from  the  image  of  the  heavenly;  even  from  righteousness,  peace,  and  jojr  in  the 
Holy  Ghost :  through  sancfif  cation  of  the  Spirit — Through  the  renewmg  and 
purifying  influences  of  his  Spirit  on  their  souls;  unto  obedience — To  engage  and 
enable  them  to  vield  themselves  up  to  all  holy  obedience,  the  foundation  of  ah 
which  is,  the  sprinkling  of  the  blood  of  Jesus  Christ — The  atoning  blood  of  Christ 
which  was  typified  by  the  sprinkling  of  the  blood  of  sacrifices  under  the  law;  in 
allusion  to  which  it  is  called  the  blood  of  sprinkling. 


CHAPTER  I.  609 

3  Blessed  he  the  God  and  Father  of  our  Lord  Jesus  Chiist,  who, 
according  to  his  abundant  mercy,  hath  regenerated  us  to  a  living 

4  hope,  by  the  resurrection  of  Jesus  Christ  from  the  dead,  To  an 
inheritance  incorruptible  and  undefiled,  and  that  fadeth  not  away, 

5  reserved  in  heaven  for  you.  Who  are  kept  by  the  power  of  God 
through  faith  unto  salvation,  ready  to  be  revealed  in  the  last  time. 

6  Wherein  ye  greatly  rejoice,  though  now  for  a  little  while  (if  need 

7  be)  ye  are  in  heaviness  through  manifold  temptations :  That  the 
trial  of  your  faith,  which  is  much  more  precious  than  gold,  (that 
perisheth,  though  it  be  tried  with  fire,)  may  be  found  unto  praise, 

S  and  honour,  and  glory,  at  the  revelation  of  Jesus  Christ.  Whom 
having  not  seen,  ye  love :  in  whom  though  ye  see  him  not,  yet 
believing,  ye  now  rejoice  with  joy  unspeakable  and  full  of  glory, 

9  Receiving  the  end  of  your  faith,  the  salvation  of  your  souls.    Of 

10  which  salvation  the  prophets,  who  prophesied  of  the  grace  of  God 

11  toward  you,  inquired  and  searched  diligently,  Searching  what. 


3.  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ — His  Father  with 
respect  to  his  Divine  nature ;  his  God  with  respect  to  his  human ;  who  hath 
regenerated  us  to  a  living  hope — A  hope  which  implies  true  spiritual  life,  which 
revives  the  heart,  and  makes  the  soul  lively  and  vigorous;  by  the  resurrection  of 
Christ — Which  is  not  only  a  pledge  of  ours,  but  a  part  of  the  purchase  price.  It 
has  also  a  close  connection  with  our  rising  from  spiritual  death,  that  as  he  liveth, 
so  shall  we  live  with  him.  He  was  acknowledged  to  be  the  Christ,  but  usually 
called  Jesus  till  his  resurrection ;  then  he  was  also  called  Christ. 

4.  To  an  inheritance — For  if  we  are  sons,  then  heirs;  incorruptible — Not  like 
earthly  treasures;  undefiled — Pure  and  holy,  incapable  of  being  itself  defiled,  or 
of  being  enjoyed  by  any  polluted  soul ;  and  that  fadeth  not  away — That  never 
decays  in  its  value,  sweetness,  or  beauty,  like  all"  the  enjoyments  of  this  world, 
like  the  garlands  of  leaves  or  flowers  with  which  ancient  conquerors  were  wont 
to  be  crowned;  reserved  in  heaven  for  you — Who,  by  patient  continuance  in  well 
doing,  seek  for  glory,  and  honour,  and  immortality. 

5.  Who  are  kept-^The  inheritance  is  reserved;  the  heirs  are  kept  for  it;  Iry 
the  power  of  God — Which  worketh  all  in  all ;  which  guards  us  against  all  our 
enemies ;  through  faith — Through  which  alone  salvation  is  both  received  and 
retained ;  ready  to  be  revealed — That  revelation  is  made  in  the  last  day.  It  was 
more  and  more  ready  to  be  revealed  ever  since  Christ  came. 

6.  Wherein — That  is,  in  being  so  kept,  ye  even  now  greatly  rejoice,  though 
now  for  a  little  lohile — Such  is  our  whole  life  compared  to  eternity;  if  need  be — 
(For  it  is  not  always  needful;)  if  God  sees  it  to  be  the  best  means  for  your  spi- 
ritual profit;  ye  are  i?i  heaviness — Or  sorrow,  but  not  in  darkness:  for  they  still 
retained  both  faith,  ver.  5,  hope,  and  love :  yea,  at  this  very  time  were  rejoicing 
with  joy  unspeakable,  ver.  8. 

7.  That  the  trial  of  your  faith — That  is,  your  faith  which  is  tried,  which  is 
much  more  precious  than  gold,  (for  gold,  though  it  bear  the  fire,  yet  will  perish 
with  the  world,)  may  be  found — Though  it  doth  not  yet  appear,  unto  praise  - 
From  God  himself;  and  honour — From  men  and  angels;  and  glory — Assigned 
by  the  great  Judge. 

8.  Having  not  seen — In  the  flesh. 

9.  Receiving — Now  already,  salvation — From  all  sin  into  all  holiness,  which 
15  the  qualification  for,  the  forerunner  and  pledge  of,  eternal  salvation. 

10.  Of  which  salvation — So  far  beyond  all  that  was  experienced  under  the 
Jevfish  dispensation,  the  very  prophets  who  prophesied  long  ago  of  the  grace  of 
God  toward  you — Of  his  abundant,  overflowing  grace,  to  be  bestowed  on  be- 
ievf  rs  under  the  Christian  dispensation,  inquired — Were  earnestly  inquisitive, 
and  searched  diligently,  (like  miners  searching  after  precious  ore,)  after  the 
meaning  of  the  prophecies  which  they  delivered. 

11.  Searching  what  time — What  particular  period;  and  what  manner  of  tvm* 
-By  what  marks   to  be  distingmshed ;   the  glories  that  were  to  follow — Hii" 


610  I.  ST.  PETER 

and  what  manner  of  time  the  Spirit  of  Christ  which  was  in  them 
signified,  when  he  testified  beforehand  the  sufTerings  of  Christ 

12  and  the  glories  that  were  to  follow.  To  whom  it  was  revealed, 
that  not  for  themselves,  but  for  us  they  ministered  the  things 
which  have  been  now  declared  to  you  by  them  that  have  preached 
the  Gospel  to  you,  with  the  Holy  Ghost  sent  down  from  heaven  ■ 

13  which  things  angels  desire  to  look  into.  "Wherefore  gird  up  t'le 
loins  of  your  mind,  be  watchful,  and  hope  perfectly  for  the  grace 

14  that  shall  be  brought  to  you  at  the  revelation  of  Jesus  Christ.  As 
obedient  children,  conform  not  yourselves  to  your  former  desires 

15  in  your  ignorance  :  But  as  he  who  hath  called  you  is  holy,  so  be 

16  ye  yourselves  also  holy  in  all  manner  of  conversation  :  For  it  is 

17  written,  *Be  ye  holy;  for  I  am  holy.  And  if  ye  call  on  the 
Father,  who  without  respect  of  persons  judgeth  according  to 
every  man's  work,  pass  the  time  of  your  sojourning  in  fear ; 

18  Seeing  ye  know  ye  were  not  redeemed  with  corruptible  things, 
as  silver  and  gold,  from  your  vain  conversation  delivered  by 

19  tradition  from  your  fathers.     But  with  the  precious  blood  of 

20  Christ,  as  of  a  lamb  without  blemish  and  without  spot.  Who 
verily  was  foreknown  before  the  foundation  of  the  world,  but 

21  was  manifested  in  the  last  times,  for  you.  Who  through  him 
believe  in  God  that  raised  him  from  the  dead,  and  gave  him 
glory,  that  your  faith  and  hope  might  be  in  God. 

22  Having  purified  your  fouls  by  obeying  the  truth  through  the 

sufferings ;  namely,  the  glory  of  his  resurrection,  ascension,  exaltation,  and  the 
effusion  of  his  Spirit ;  the  glory  of  the  last  judgment,  and  of  his  eternal  king- 
dom; and  also  the  glories  of  his  grace,  in  the  hearts  and  lives  of  Christians. 

12.  To  whom — So  searching,  it  was  revealed  that  not  for  themselves,  but  for  us 
they  ministered — They  did  not  so  much  by  those  predictions  serve  themselves, 
or  that  generation,  as  they  did  us,  who  now  enjoy  what  they  saw  afar  off;  with 
the  Holy  Ghost  sent  down  frcm  heaven — Confirmed  by  the  inward,  powerful  testi- 
mony of  the  Holy  Ghost,  as  well  as  the  mighty  effusion  of  his  miraculous  gifls; 
which  things  angels  desire  to  look  into — A  beautiful  gradation ;  prophets,  righteous 
men,  kings,  desired  to  see  and  hear  what  Christ  did  and  taught.  What  the  Holy 
Ghost  taught  concerning  Christ,  the  very  angels  long  to  know. 

13.  Wherefore — Having  such  encouragement,  gird  vp  the  lams  of  your  mind — 
As  persons  in  the  eastern  countries  were  wont,  in  travelling  or  running,  to  gird 
up  their  long  garments,  so  gather  ye  up  all  your  thoughts  and  affections,  and 
keep  your  mind  always  disencumbered  and  prepared  to  run  the  race  which  is 
set  before  you;  be  watchful — As  servants  that  wait  for  their  Lord;  and  hope  to 
the  end — Maintain  a  full  expectation  of  all  the  grace — The  blessings  flowing 
from  the  free  favour  of  God,  which  shall  be  brought  to  you  at  the  fivMl  revela- 
tion of  Jesus  Christ ;  and  which  are  now  brought  to  you,  by  the  revelation  of 
Christ  in  you. 

14.  Your  desires — Which  ye  had  while  ye  were  ignorant  of  God. 

17.  Who  judgeth  according  to  every  man's  work — According  to  the  tenor  of  hiii 
life  and  conversation  ;  pass  the  time  of  your  sojourning — Your  short  abode  on 
earth,  in  humble,  \oving  fear — The  proper  companion  and  guard  of  hope. 

18.  Your  vain  conversation — Your  foolish,  sinful  way  of  life. 

19.  Without  blemish — In  himself;  without  spot — From  the  world.  » 

21.  Who  through  him  believe — For  all  our  faith  and  hope  proceed  from  tht 

Eower  of  his  resurrection;  m  God — that  raised  Jesus,  and  gave  him  glory — A', 
is  ascension  :  without  Christ  we  should  only  dread  God;  whereas  through  him 
we  believe,  hope,  and  love. 

22.  Having  purified  your  souls  by  obeying  the  truth  through  the  Spirit — Wh'' 

*  Lev.  xi,  44. 


CHAPTER  11.  6li 

Spirit  unto  unfeigned  love  of  the  brethren,  love  one  another  with 

23  a  pure  heart  fervently:   Being  born  again,  not  by  corruptible 
seed,  but  incorruptible,  through  the  word  of  God  which  liveth 

24  and  ahic'.eth  for  ever.     *For  all  flesh  is  grass,  and  all  the  glory 
of  it  as  k  •  .^  flower  of  grass  :  The  grass  is  withered,  and  the  flower 

25  is  fallen  of!*:  But  the  word  of  the  Lord  endureth  for  ever.     And 
this  is  the  word  which  is  preached  to  you  in  the  Gospel. 

I.       Wherefore  laying  aside  all  wickedness,  and  all  guile,  and  dis- 

2  simulation,  and  envies,  and  evil  speakings.  As  new-born  babes 
desire  the  sincere  milk  of  the  word,  that  ye  may  grow  thereby; 

3  Since  ye  have  tasted  that  the  Lord  is  gracious  :  To  whom  coming 

4  as  unto  a  living  stone,  rejected  indeed  by  men,  but  chosen  of  God 

5  and  precious.  Ye  also  as  living  stones  are  built  up,  a  spiritual 
house,  a  holy  priesthood,  to  offer  up  spiritual  sacrifices,  accept- 

6  able  to  God  through  Jesus  Christ.  Wherefore  also  it  is  con- 
tained in  the  Scripture,  f  Behold,  I  lay  in  Sion  a  chief  corner 
stone,  elect,  precious,  and  he  that  believeth  on  him  shall  not  be 

7  confounded.  Therefore  to  you  who  believe,  he  is  precious ; 
but  as  to  them  who  believe  not,  |The  stone  which  the  builders 


bestows  upon  you  freely  both  obedience  and  purity  of  heart,  and  unfeigned  love 
of  the  brethren;  go  on  to  still  higher  degrees  of  love:  love  one  another  fervently 
— With  the  most  strong  and  tender  affection,  and  yet  with  a  pure  heart — Pure 
from  any  spot  of  unholy  desire,  or  inordinate  passion. 

23.  Which  liveth — Is  full  of  Divine  virtue,  and  abideth  the  same  for  ever. 

24.  All  Jlesh — Every  human  creature  is  transient  and  withering  as  grass;  and 
all  the  glory  of  it — His  wisdom,  strength,  wealth,  righteousness;  as  the  flower — 
The  most  short-lived  part  of  it.  The  grass — That  is,  man;  the  flower — That  is, 
his  glory;  is  fallen  off— As  it  were,  while  we  are  speaking. 

II.  1.  Wherefore  laying  aside — As  inconsistent  with  that  pure  love,  all  dissi- 
mulation— Which  is  the  outward  expression  of  guile  in  the  heart. 

2.  Desire — Always,  as  earnestly  as  new-born  babes  do,  chap,  i,  3,  the  milk  oj 
the  word — That  word  of  God  which  nourishes  the  soul  as  milk  does  the  body; 
and  which  is  sincere — Pure  from  all  guile,  so  that  none  are  deceived  who  cleave 
to  it;  thut  you  may  grow  thereby — In  faith,  love,  holiness,  unto  the  full  stature 
of  Christ. 

3.  Since  ye  have  tasted — Sweetly  and  experimentally  known. 

4.  To  whom  coming — By  faith  ;  as  unto  a  living  stone — Living  from  eternity, 
alive  from  the  dead.  There  is  a  wonderful  beauty  and  energy  in  these  expres- 
sions, which  describe  Christ  as  a  spiritual  foundation,  solid,  firm,  durable:  and 
believers  as  a  building  erected  upon  it,  in  preference  to  that  temple  which  the 
Jews  accounted  their  hi2;hest  glory.  And  St.  Peter,  speaking  of  him  thus,  shows 
he  did  not  judge  himself,  but  Christ,  to  be  the  rock  on  which  the  Church  was 
built ;  rejected  indeed  by  men — Even  at  this  day,  not  only  by  Jews,  Turks,  hea- 
thens, infidels;  but  by  all  Christians,  so  called,  who  live  in  sin,  or  who  hope  to 
be  saved  by  their  own  works;  b^it  chosen  of  God — From  all  eternity  to  be  the 
foundation  of  his  Church;  and  jyrecions — In  himself,  in  the  sight  of  God,  and  in 
the  eyes  of  all  believers. 

5.  Ye — Believers,  as  living  stones — Alive  to  God  through  him.,  are  built  up — 
in  imion  with  each  other ;  a  spiritual  house — Being  spiritual  yourselves,  and  a 
habitation  of  God  through  the  Spirit;  a  holy  priesthood — Consecrated  to  Grod, 
and  holy  as  he  is  holy ;  to  offer  up — Your  souls  and  bodies,  with  all  your  thoughts, 
^7ords,  and  actions,  as  spiritual  sacrifices  to  God. 

6.  He  that  believeth  shall  not  be  confounded — In  time  or  in  eternity. 

7.  To  them  who  believe,  he  is  become  the  head  of  the  corner — The  chief  comer 
stone,  on  which  the  whole  building  rests.  Unbelievers  too  will  at  length  find 
him  such  to  their  sorrow,  Matt,  xxi,  44. 

*  Isa.  x),  6,  &.C.  t  Isa.  xxriii,  16.  t  Psa.  cxviii.  22. 


612  I.  ST.  PETER. 

8  rejected  is  become  the  head  of  the  corner.  And  a  stone  of 
stumbling,  and  a  rock  of  offence,  to  them  who  stumble,  not  be- 

9  lieving  the  word,  whereunto  also  they  were  appointed.  But  ye 
are  a  chosen  race,  a  royal  priesthood,  a  holy  nation,  a  purchased 
people,  that  ye  may  show  forth  the  virtues  of  him  who  hath 

10  called  you  out  of  darkness  into  his  marvellous  light:  Who  in 
time  past  were  not  a  people,  but  now  are  the  people  of  God  ; 
who  had  not  obtained  mercy,  but  now  have  obtained  mercy. 

11  Beloved,  I  beseech  you  as  sojourners  and  pilgrims,  abstaii 

12  from  fleshly  desires,  which  war  against  the  soul,  Having  youi 
conversation  honest  among  the  Gentiles,  that  whereas  they  speak 
against  you  as  evil  doers,  they  may,  by  your  good  works  which 

13  they  shall  behold,  glorify  God  in  the  day  of  visitation.  Be  sub- 
ject to  every  ordinance  of  man  for  the  Lord's  sake,  whether  it 

14  be  to  the  king,  as  supreme,  Or  to  governors,  as  sent  by  him,  foi 
the  punishment  of  evil  doers,  and  the  praise  of  them  that  do  well. 

15  For  so  is  the  will  of  God,  that  by  well  doing  ye  put  to  silence 

16  the  ignorance  of  foolish  men:  As  free,  yet  not  having  your 
liberty  for  a  cloak  of  wickedness,  but  as  the  servants  of  God. 

17  Honour  all  men,  Love  the  brotherhood,  Fear  God,  Honour  the 

18  king.     Servants,  be  subject  to  your  masters  with  all  fear,  not 

8.  Who  stAimble,  whereunto  also  they  were  appointed — They  who  believe  not, 
stumble,  and  fall,  and  perish  for  ever.  God  having  appointed  from  all  eternity, 
He  that  believeth  not  shall  be  damned. 

9.  But  ye — Who  believe  in  Christ,  are — In  a  higher  sense  than  ever  the  Jews 
were,  a  chosen  or  elect  race,  a  royal  priesthood — Kings  and  priests  unto  God, 
Rev.  i,  6.  As  princes,  ye  have  power  with  God,  and  victory  over  sin,  the  world, 
and  the  devil :  as  priests,  ye  are  consecrated  to  God,  for  offering  spiritual  sacri- 
fices. Ye  Christians  are  as  one  holy  nation — Under  Christ  your  King;  a  pur- 
chased people — Who  are  his  peculiar  property ;  that  ye  may  show  forth — By  your 
whole  behaviour  to  all  mankind;  the  virtn£s — The  excellent  glory,  the  mercy, 
wisdom,  and  power,  of  him — Christ,  who  hath  called  you  out  of  the  darkness — Of 
ignorance,  error,  sin,  and  misery. 

10.  IVho  in  time  past  were  not  a  people — (Much  less  the  people  of  God,)  but 
scattered  individuals  of  many  nations.  The  former  part  of  the  verse  particularly 
respects  the  Gentiles;  the  latter,  the  Jews. 

11.  Here  begins  the  exhortation  drawn  from  the  second  motive.  Sojourners, 
pilgrims — The  first  word  properly  means,  those  who  are  in  a  strange  house: 
the  second,  those  who  are  in  a  strange  country.  You  sojourn  in  the  body:  you 
are  pilgrims  in  this  world:  abstain  from  desires  of  any  thing  in  this  house,  or  in 
this  country. 

12.  Honest — Not  barely  unblamable,  but  virtuous  in  every  respect.  But  our 
language  sinks  under  the  foice,  beauty,  and  copiousness  of  the  original  expres- 
sions :  that  they  by  your  good  works  which  they  shnll  behold — See  with  their  own 
eyes,  m-av  glorify  God — By  owning  his  grace  in  you,  and  following  your  example , 
iii  the  day  of  visitation — The  time  when  he  shall  give  them  fresh  oflfers  of  his 
mercy. 

X'i^  Svimit  yourselves  to  every  ordinance  of  man — To  every  secular  power, 
insirumentally  these  are  ordained  by  men;  but  originally  all  their  power  \t. 
from  God. 

14.  Or  to  subordinate  governors,  or  magistrates. 

15.  The  ignorance — Of  them  who  blame  you,  because  they  do  not  know  you : 
a  strong  motive  to  pity  them. 

16.  As  free — Yet  obeying  governors,  for  God's  sake. 

17.  Honour  all  men — As  being  made  in  the  image  of  God,  bought  by  his  Son, 
and  designed  for  his  kingdom ;  honour  the  king — Pay  him  all  that  regard  both  in 
affection  and  action  which  the  laws  of  God  and  man  require. 

18.  Servants — Literally,  household  servants ,  with  all  fear  o*"  >ffendinR  then 


CHAPTER  III.  613 

19  only  to  the  good  and  gentle,  but  also  to  the  fro  ward.  For  this 
is  thankworthy,  if  a  man   for  conscience   toward  God   endure 

20  grief,  though  he  suffer  wrongfully.  For  what  glory  is  it,  if  when 
ye  commit  faults  and  are  buffeted,  ye  take  it  patiently.  But  if 
when  ye  do  well  and  yet  suffer,  ye  take  it  patiently,  this  is  ac- 

21  ceptable  with  God.  For  even  hereunto  are  ye  called;  for  Christ 
also  suffered  for  us,  leaving  you  an  example,  that  ye  might  follow 

22  his   steps:   *  Who   did   no   sin,  neither  was  guile   found   in  his 

23  mouth ;  Who,  when  he  was  reviled,  reviled  not  again  ;  when 
he  suffe  ed  l.e  threatened  not,  but  committed  himself  lohim  that 

24  judgeth  righteously  :  Who  himself  bore  our  sins  in  his  own  body 
on  the  tree,  that  we  being  dead  to  sin  might  live  to  righteous- 

25  ness :  by  whose  stripes  ye  were  healed.  For  ye  were  as  sheep 
going  astray,  but  are  now  returned  to  the  shepherd  and  bishop 
of  your  souls. 

ril.  In  like  manner,  ye  wives,  be  subject  to  your  own  husbands, 
that  if  any  obey  not  the  word,  they  also  may  without  the  word 

2  be  won  by  the  deportment  of  the  wives,  Beholding  your  chaste 

3  deportment  joined  with  fear :  Whose  adorning  let  it  not  be  the 
outward  adorning'  of  curling  the  hair,  and   of  wearing   gold,  or 

4  of  putting  on  apparel.  But  the  hidden  man  of  the  heart,  in  the 
incorruptible  ornament  of  a  meek  and  quiet  spirit,  which  in  the 

or  God;  not  only  to  the  good — Tender,   kind;  and  gentle — Mild,   easily  for- 
giving. 

19.  For  conscience  tmoard  God — Prom  a  pure  desire  of  pleasing  him ;  grief- 
Severe  treatment. 

•21.  Hereunto  are  ye — Christians,  called — To  suffer  wrongfully;  leaving  you  an 
example — when  he  went  to  God,  that  ye  might  follow  his  steps — Of  innocence 
and  patience. 

•2-2,  23.  In  all  these  instances  the  example  of  Christ  is  peculiarly  adapted  to 
the  state  of  servants,  who  easily  slide  either  into  sin  or  guile,  reviling  their 
fellow  servants,  or  threatening  them,  the  natural  result  of  anger  without  power. 
He  committed  himself  to  him  that  judgeth  righteously — The  only  solid  ground  of 
patience  in  affliction. 

24.  Who  himself  bore  our  sins — That  is,  the  punishment  due  to  them,  in  his 
afflicted,  torn,  dying  body  on  the  tree — The  cross,  whereon  chiefly  slaves  or  ser- 
vants were  wont  to  suffer;  that  we  being  dead  to  sin — Wholly  delivered  both 
from  the  guilt  and  power  of  it :  (indeed  without  an  atonement  first  made  for  the 
guilt,  we  could  never  have  been  delivered  from  the  power :)  might  live  to  right- 
eousness— Which  is  one  only.  The  sins  we  had  committed,  and  he  bore,  were 
manifold. 

25.  The  bishop — The  kind  observer,  inspector,  or  overseer  of  your  souls. 
III.  1.  If  any — He  speaks  tenderly;  wo7i — Gained  over  to  Christ. 

2.  Joined  with  a  loving /ear  of  displeasing  them. 

3  Three  things  are  here  expressly  forbidden,  curling  the  hair,  wearing  gold, 
by  way  of  ornament,  and  putting  on  costly  or  ?ay  apparel.  These  therefore 
aught  never  to  be  allowed,  much  less  defended,  by  Christians. 

4.  The  hidden  man  of  the  hfart — Complete  inward  holiness,  which  implies  a 
aieek  and  quiet  spirit.  A  meek  spirit  gives  no  trouble  willingly  to  any:  a  quiet 
jpirii  bears  all  wrongs  without  being  troubled:  in  the  sight  of  God — Who  lc>oks 
at  the  heart.  All  superfluity  of  dress  contributes  more  to  pride  and  anger  'han 
is  generally  supposed.  The  apostle  seems  to  have  his  eye  to  this  by  substituting 
meekness  and  quietness  in  the  room  of  the  ornaments  he  forbids.  "  I  do  not  re- 
gard these  things,"  is  often  said  by  those  whose  hearts  are  wrapped  up  in  th^m. 
But  offer  to  take  them  away,  and  you  touch  the  very  idol  of  their  soul.  Some 
indeed  only  dress  elegantly  that  they  may  be  looked  on ;  that  is,  they  s<inandei 

*  Isaiah  liii,  4,  dee 


014  I.  ST.  PETER. 

5  sight  of  God  is  of  great  price.  For  thus  the  holy  women  also 
of  old  time,  who  trusted   in  God,  adorned  themselves,  being 

6  subject  to  their  own  husbands.  As  *  Sarah  obeyed  Abraham, 
calling  him  lord,  whose  children  ye  are  while  ye  do  well,  and 

7  are  not  afraid  with  any  amazement :  In  like  manner,  ye  husbands, 
dwell  according  to  knowledge  with  the  woman,  as  the  weaker 
vessel ;  giving  them  honour,  as  being  the  joint  heirs  of  the  graca 
of  life,  that  your  prayers  be  not  hindered. 

8  Finally,  Be  ye  all  of  one  mind,  sympathizing  with  ea(;h  Jther; 

9  love  as  brethren,  he  pitiful,  he  courteous:  Not  rendering  evil  for 
evil,  or  railing  for  railing,  but  contrariwise  blessing ;  knowing 

10  that  ye  are  called  to  this,  to  inherit  a  blessing.  For  \\ei  him 
that  desireth  to  love  life  and  to  see  good  days,  refrain  his  tongue 

11  from  evil,  and  his  lips  that  they  speak  no  guile     Let  him  turn 

12  from  evil  and  do  good;  let  him  seek  peace  and  pursue  it.  For 
the  eyes  of  the  Lord  are  over  the  righteous,  and  his  ears  are 
open  to  their  prayer ;  but  the  face  of  the  Lord  is  against  them 

13  that  do  evil.     And  who  is  he  that  will  harm  you,  if  ye  be  fol- 

14  lowers  of  that  which  is  good  ?  But  even  if  ye  do  suffer  for 
righteousness'  sake,  happy  are  ye ;  and  fear  ye  not  their  fear, 

15  neither  be  ye  troubled,  But  sanctify  the  Lord  God  in  your  hearts: 

away  their  Lord's  talent  to  gain  applause;  thus  making  sin  to  beget  sin,  and 
then  plead  one  in  excuse  for  the  other. 

5.  The  adorning  of  those  holy  wovien,  who  trusted  in  God — And  therefore  did 
not  act  thus  from  servile  fear,  was,  1.  Their  meek  subjection  to  their  husbands; 
2.  Their  quiet  spirit,  not  afraid  or  amazed;  and  3.  Their  unblamable  behaviour, 
doing  all  things  well. 

6.  Whose  children  ye  are — In  a  spiritual  as  well  as  natural  sense,  and  entitled 
to  the  same  inheritance,  while  ye  discharge  your  conjugal  duties,  not  out  of  fear, 
but  for  conscience'  sake. 

7.  Dioell  with  the  woman  according  to  knowledge — Knowing  they  are  weak,  and 
therefore  to  be  used  with  all  tenderness;  yet  do  not  despise  them  for  this,  bul 
give  them  honour — Both  in  heart,  in  word,  and  in  action,  as  those  who  are  called 
to  be  joint  heirs  of  thai  eternal  life  which  ye  and  they  hope  to  receive  by  the  free 
grace  of  God:  that  your  prayers  be  not  hindered — On  the  one  part  or  the  other 
All  sin  hinders  prayer,  particularly  anger.  Anything  at  which  we  are  angry  ii 
never  more  apt  to  come  into  our  minds  than  when  we  are  at  prayer.  And  those 
who  do  not  forgive  will  find  no  forgiveness  from  God. 

8.  Finally — This  part  of  the  epistle  reaches  to  chap,  iv,  11.  The  apostle  seem; 
to  have  added  the  rest  afterward.  Sympathizing — Rejoicing  and  sorrowing  to- 
gether: love — All  believers  as  brethren,  be  pitiful — Toward  the  afflicted;  be  cour- 
teous— To  all  men.  Courtesy  is  such  a  behaviour  toward  equals  and  inferiors 
as  shows  re.=pect  mixed  with  love. 

9.  Ye  are  called  to  inherit  a  blessing — Therefore  their  railing  cannot  hurt  you 
And  by  blessing  them  you  imitate  God  who  blesses  you. 

10.  Por  he  that  desireth  to  love  life,  and  to  see  good  days — That  would  maki 
life  amiable  and  desirable. 

11.  Let  him,  seek — To  live  peaceably  with  all  men,  and  pursue  it — Even  whei 
il  seems  to  flee  from  him. 

12.  TVie  eyes  of  the  Lord  are  over  the  righteous — For  good :  anger  appears  in 
the  whole  face :  love  chiefly  in  the  eyes. 

13.  Who  is  he  that  will  harm  you  ? — None  can. 

14.  But  if  ye  should  suffer— This  is  no  harm  to  you,  bm  a  good:  fear  ye  not 
their  fear— The  very  words  of  the  Septuagint,  Isa.  viii,  12j  13.  Let  not  that  feai 
be  in  you  which  the  wicked  feel. 

15.  But  sanctify  the  Lord  God  in  your  hearts— 'Rave,  a  holy  fear  and  a  full  tru?- 

*  Gen.  xriii,  12.  t  Paalm  zxziv,  13  4kc. 


CHAPTER  IV,  016 

And  be  always  ready  to  give  an  answer  to  every  one  that  asketh 
you  a  reason  of  the  hope  that  is  in  you  vvitli  meekness  and  fear: 

16  Having  a  good  conscience,  that  wherein  they  speak  against  you 
as  evil  doers,  they  may  be  ashamed  who  falsely  accuse  yo»ir  good 

17  conversation  in  Christ.    For  it  is  better,  if  tlie  will  of  God  be  so, 

18  to  suffer  for  well  doing  than  for  evil  doing.  For  Christ  also 
once  suffered  for  sins,  the  just  for  the  unjust,  that  he  might  brinj/ 
us  to  God,  being  put  to  death  in  the  flesh,  but  raised  up  to  lilV. 

19  bj  the  Spirit,  By  which  likewise  he  went  and   preached  to  the 

20  spirits  in  prison.  Who  were  disobedient  of  old,  when  the  long 
suffering  of  God  waited  in  the  days  of  Noah,  while  the  ark  was 
preparing,    wherein   iew,    that  is,   eight   persons,   were    carried 

21  safely  through  the  water :  The  antitype  whereof,  baptism,  now 
saveth  us,  (not  the  putting  away  the  filth  of  the  flesh,  but  tlie 
answer  of  a  good  conscience  toward  God,)  by  the  resurrection 

22  of  Jesus  Christ,  Who  being  gone  into  heaven,  is  on  the  right 
hand  of  God  ;  angels,  and  authorities,  and  powers,  being  sub- 

[V.  jected  to  him.     Seeing  then  Christ  hath  suffered  for  us  in  the 

flesh,  arm  yourselves  also  with  the  same  mind  ;  (for  he  that  hath 

2  suffered  in  the  flesh   hath  ceased  from   sin;)  That  ye  may  no 

longer  live  the  rest  o?  your  time  in  the  flesh,  to  the  desire  of 

in  his  wise  providence :  the  hope — Of  eternal  life,  with  meek-ness — For  anger  would 
hurt  your  cause  as  well  as  your  soul;  and,  fear — A  filial  fear  of  offending  God, 
and  a  jealousy  over  yourselves,  lest  ye  speak  amiss. 

16.  Having  a  good  conscience — So  mucn  the  more  beware  of  anger,  to  which 
the  very  consciousness  of  your  innocence  may  betray  you.  Join  with  a  good 
conscience,  meekness  and  fear,  and  you  obtain  a  complete  victory;  your  good 
conversation  in  Christ — That  is,  which  flows  from  faith  in  him. 

17.  It  is  infinitely  better,  if  it  be  the  will  of  God,  ye  should  suffer.  His  per- 
missive will  appears  from  his  providence. 

18.  F^or — This  is  undoubtedly  best,  whereby  we  are  most  conformed  to  Christ. 
yow  Christ  suffered  ojice — To  suffer  no  more,  for  sins — Not  his  own,  but  ours; 
the  just  for  the  unjust — The  word  signifies,  not  only  them  who  have  wronged 
their  neighbours,  but  those  who  have  transgressed  any  of  the  commands  of  God; 
as  the  preceding  word  jitsl  denotes  a  person  who  has  fulfilled,  not  barely  social 
duties,  but  all  kinds  of  righteousness:  that  he  might  bring  us  to  God — Now  to  his 
gracious  favour,  hereafter  to  his  blissful  presence,  by  the  same  steps,  of  suffering 
and  of  glory;  being  put  to  death  in  the  flesh — As  man,  but  raised  to  life  by  the 
Spirit — Both  by  his  own  Divine  power,  and  by  the  power  of  the  Holy  GhosL 

19.  By  which  Spirit  he  preac/ied — Through  the  ministry  of  Noah,  to  the  spirits 
in  prison — The  unholy  men  before  the  flood;  who  were  then  reserved  by  the 
justice  of  God  as  in  a  prison,  till  he  executed  the  sentence  upon  them  all :  and 
are  now  also  reserved  to  the  judgment  of  the  great  day. 

20.  When  the  long  suffering  of  God  wailed — For  a  hundred  and  twenty  years, 
all  the  time  the  ark  was  preparing;  during  which  Noah  warned  them  all  to  flee 
from  the  wrath  to  come. 

21.  The  antitype  whereof — The  thing  typified  by  the  ark,  even  baptism,  toam 
saveth  us — That  is,  through  the  water  of  baptism  we  are  saved  from  the  sin 
which  overwhelms  the  world  as  a  flood;  not  indeed  the  bare  outward  sign,  but 
the  inward  grace  ;  a  Divine  consciousness,  that  both  our  persons  and  our  actions 
are  accepted,  through  Him  who  died  and  rose  again  for  us. 

22.  Angels,  and  authorities,  and  powers — That  is,  all  orders  both  of  angels  and 
men. 

IV.  1.  Arm  yourselves  with  the  same  mind — Which  will  be  armour  of  proof 
against  all  your  enemies;  for  he  that  hath  suffered  in  the  flesh — That  hath  so 
suffered  as  to  be  thereby  made  inwardly  and  truly  conformable  to  the  sufferings 
of  Christ ;  hath  ceased  from  sin — Is  delivered  from  it. 

1   Thai  ye  may  live  no  longer  in  the  Jlesk — Even  in  this  mortal  body ;  to  Ih* 


616  I.  ST.  PETER. 

3  men,  but  to  the  will  of  God.  For  the  time  of  life  that  is  pasi 
sufficeth  to  have  wrought  the  will  of  the  Gentiles,  w  hen  ye 
walked  in  lasciviousness,  evil  desires,  excess  of  wine,  banquet- 

4  ings,  revellings,  and  abominable  idolatries.  Wherein  they  think 
it  strange,  that  ye  run  not  with  them  to  the  same  profusion  of 

5  riot,  speaking  evil  of  3/0U,  Who  shall  give  account  to  Him  that  is 
G  ready  to  judge  the  living  and  the  dead.     For  to  this  end  was  the 

Gospel  preached  to  them  that  are  dead  also,  that  they  might  1  e 
judged  according  to  men  in  the  flesh,  but  live  according  to  God 

7  in  the  Spirit.     But  the  end  of  all  things  is  at  hand,  be  ye  there- 

8  fore  sober,  and  watch  unto  prayer.  And  above  all  things  have 
fervent  love  to  each  other;   for  love  covereth  a  multitude   of 

9  sins.*     Use  hospitality  one  to  another  without  murmuring.     As 

10  every  one  hath  received  a  gift,  so  minister  it  one  to  another,  as 

11  good  stewards  of  the  manifold  grace  of  God.  If  an^'  man  speak, 
let  him  speak  as  the  oracles  of  God :  if  any  man  minister,  let 
him  minister  as  of  the  ability  which  God  supplieth,  that  God  in 

desires  ofvien — Either  your  own  or  those  of  others.     These  are  various:  but  the 
will  of  God  is  one. 

3.  Banqitetings  and  revellings — Have  these  words  any  meaning  nowl  They 
had  seventeen  hundred  years  ago.  Then  the  former  meant,  meetings  to  eat — 
meetings,  the  direct  end  of  which  was,  to  please  the  taste ;  the  latter,  meetings 
to  drink ;  both  of  which  Christians  then  ranked  with  abominable  idolatries. 

4.  The  same — As  ye  did  once;  speaking  evil  of  you — As  proud,  singular,  silly, 
wicked,  and  the  like. 

5.  Who  shall  give  account — Of  this,  as  well  as  all  their  other  ways,  to  Him  who 
IS  ready — So  faith  represents  him  now. 

6.  For  to  this  end  was  the  Gospel  preached — Ever  since  it  was  given  to  Adam  : 
to  them  that  are  now  dead — In  their  several  generations,  that  they  might  be  judged 
— That  though  they  were  judged  in  the  flesh  according  to  the  manner  of  men — 
With  rash  unrighteous  judgment,  they  might  live  according  to  the  will  and  word 
of  God  in  the  Spirit ;  the  soul  renewed  after  his  image. 

7.  But  the  end  of  all  things — And  so  of  your  wrongs  and  your  sufferings,  is 
at  hand,  be  ye  therefore  sober,  and  watch  unto  prayer — Temperance  helps  watch- 
fulness, and  both  of  them  help  prayer.  Watch  that  ye  may  pray,  and  pray  that 
ye  may  watch. 

8.  Love  covereth  a  multitude  of  sins — Yea,  love  covereth  all  things.  He  that 
loves  another,  covereth  his  faults,  how  many  soever  they  be.  He  turns  away 
his  own  eyes  from  them ;  and,  as  far  as  is  possible,  hides  them  from  others.  And 
he  continually  prays  that  all  the  sinner's  iniquities  may  be  forgiven  and  his  sins 
covered.  Meantime  the  God  of  love  measures  to  him  with  the  same  measure 
into  his  bosom. 

9.  One  to  another — Ye  that  are  of  different  towns  or  countries,  without  mur- 
muring— With  all  cheerfulness. 

10.  As  every  one  hath  received  a  gift — Spiritual  or  temporal,  ordinary  jr  extra- 
ordinary, (although  the  latter  seems  primarily  intended,)  so  minister  it  mie  to 
another — Employ  it  for  the  common  good  ;  as  good  stewards  of  the  manifold  grace 
of  God — The  talents  wherewith  his  free  love  has  intrusted  you. 

11.  If  any  man  speak,  let  him — In  his  whole  conversation,  public  and  private, 
speak,  as  the  oracles  of  God — Let  all  his  words  be  according  to  this  pattern,  both 
as  to  matter  and  manner,  more  especially  in  public.  By  this  mark  we  may 
always  know  who  are,  so  far,  the  true  or  false  prophets.  The  oracles  of  God 
teach  that  men  should  repent,  believe,  obey.  He  that  treats  of  faith  and  leaves 
out  repentance,  or  does  not  enjoin  practical  holiness  to  believers,  does  not  speak 
as  the  oracles  of  God:  he  does  not  preach  Christ,  let  him  think  as  highly  of 
himself  as  he  will.  If  any  man  minister— Serve  his  brother  in  love,  whether  in 
spirituals  or  temporals,  let  hivi  minister  as  of  the  ability  iiMch  God  giveik — That 
is,  HUmbly  and  diligently,  ascribing  all  his  power  to  God,  and  using  it  with  his 

*  Proverbs  x,  12. 


CHAPTER  V.  617 

all  tilings  may  be  glorified  through  Jesus  Christ,  whose  is  the 
glory  and  the  might  for  ever  and  ever.     Amen. 
2       Beloved,   wonder  not  at  the  burning  which  is  among  you, 

13  which  is  for  your  trial,  as  if  a  strange  thing  befell  you :  But  as 
vfc  partake  of  the  sufferings  of  Christ,  rejoice,  that  when  his 
glory  shall  be  revealed,  ye  may  likewise  rejoice  with  exceeding 

14  great  joy.  If  ye  are  reproached  fur  the  name  of  Christ,  happy 
are  ye  ;  for  the  Spirit  of  glory  and  of  God  resteth  upon  you  :  on 
their  part  he  is  blasphemed,  but  on  your  part  he  is  glorified. 

15  Be'   let  none  of  you  suffer  as  a  murderer,  or  a  thief,  or  an  evil 
(*•  doi.,  or  as  a  meddler  in  other  men's  matters.  Yet  \(  any  suffer 

as  a  Christian,  let  him  not  be  ashamed  ;  but  let  him  glorify  God 

17  on  this  behalf.  For  the  time  is  come  for  judgment  to  begin  at 
the  house  of  God :  but  if  it  begin  at  us,  what  shall  the  end  he 

18  of  them  that  obey  not  the  Gospel  of  God?  *And  if  the  righteous 
scarcely  be  saved,  where  shall  the  ungodly  and  the  sinner  ap- 

19  pear?  Wherefore  let  them  also  that  suffer  according  to  the 
will  of  God,  commit  their  souls  to  him  in  well  doing  as  unto  a 
faithful  Creator. 

V.       The  elders  that  are  among  you  I  exhort,  who  am  a  fellow 

might ;  whose  is  the  glory — Of  his  wisdom,  which  teaches  us  to  speak,  and  the 
might — Which  enables  us  to  act. 

12.  Wonder  not  at  the  burning  which  is  among  you — This  is  the  literal  meaning 
of  the  expression.  It  seems  to  include  both  martyrdom  itself,  which  so  fre- 
quently was  by  fire,  and  all  the  other  sufferings  joined  with  or  previous  to  it ; 
inhich  are  permitted  by  the  wisdom  of  God  for  your  trial.  Be  not  surprised 
at  this. 

13.  B^it  as  ye  partake  of  the  sufferings  of  Christ,  ver.  1,  while  ye  suffer  for  his 
sake,  rejoice  in  hope  of  more  abundant  glory.  For  the  measure  of  glory  answers 
the  measure  of  suffering;  and  much  more  abundantly. 

14.  //  ye  arc  reproached  for  Christ — Reproachings  and  cruel  mockings  were 
always  one  part  of  their  sufferings;  the  Spirit  of  glory  and  of  God  resteth  upon 
you — The  same  Spirit  which  was  upon  Christ,  Luke  iv,  18.  He  is  here  termed 
the  Spirit  of  glory,  conquering  all  reproach  and  shame,  and  the  Spiri  of  God, 
whose  Son  Jesus  Christ  is.  On  their  part  he  is  blasphemed,  but  on  your  part  he 
is  glorified — That  is,  while  they  are  blaspheming  Christ,  you  glorify  him  in  the 
midst  of  your  sufferings,  ver.  16. 

15.  Lei  none  nf  you  deservedly  suffer  as  an  evil  doer — In  any  kind. 

16.  Let  him  glorify  God — Who  giveth  him  the  honour  so  to  suffer,  and  so  great 
A  reward  for  suffering. 

17.  The  time  is  come  for  judgment  to  begin  at  the  house  of  God — God  first  visits 
his  Church,  and  that  both  in  justice  and  mercy:  what  shall  the  end  be  of  them 
that  obey  not  the  Gospel? — How  terribly  will  he  visit  them!  The  judgments, 
which  are  milder  at  the  beginning,  grow  more  and  more  severe.  But  good 
men,  having  already  sustained  their  part,  are  only  spectators  of  the  miseries 
of  the  wicked. 

18.  If  the  righteous  scarcely  be  saved — Escape  with  the  utmost  difficulty,  where 
';hall  the  ungodly— The  man  who  knows  not  Gud,  and  the  open  sinner  appear— 
In  that  day  of  vengeance  1  The  salvation  here  primarily  spoken  c*  is  cf  a  tem- 
poral nature;  but  we  may  apply  the  words  to  eternal  things,  and  .her  ihey  are 
stir,  more  awful. 

19.  Let  them  that  suffer  according  to  the  will  of  God — Both  for  a  good  cause, 
and  in  a  right  spirit,  commit  to  him  their  souls — (Whatever  becomes  of  the  body,) 
as  a  sacred  depositum,  zw  jvell  doing — Be  this  your  care,  to  do  and  suffer  well ; 
he  will  take  care  of  the  rest ;  as  unto  a  faithful  Creator — In  whose  truth,  love, 
and  power,  ye  may  safelv  trust. 

V.  L-  Jieko  am  ajeUov  <^id^r — So  the  first,  though  not  the  head,  of  the  aposU?s 

»  Proverbs  xi.  31. 


618  I.  ST.  PETER. 

elder,  and  a  witness  of  the  sufferings  of  Christ,  and  likewise  a 

2  partaker  of  the  glory  which  shall  be  revealed.  Feed  the  flock  of 
God  which  is  among  you,  overseeing  it  not  by  constraint,  but 

3  willingly,  not  for  filthy  gain,  but  of  a  ready  mind,  Neither  as 

4  lording  over  the  heritage,  but  being  examples  to  the  flock.  And 
when  the  chief  Shepherd  shall  appear,  ye  shall  receive  the  crown 

5  of  glory  that  fadeth  not  away.  In  like  manner,  ye  younger,  br 
subject  to  the  elder,  yea,  being  all  subject  to  each  othei  b< 
clothed  with  humility  ;  *for  God  resisteth  the  proud,  but  givtlli 

G  grace  to  the  humble.     Humble  yourselves  therefore  under  the 

7  mighty  hand  of  God,  that  he  may  exalt  you  in  due  time:  Casting 

8  all  your  care  upon  him  ;  for  lie  careth  for  you.  Watch  :  be  vigi- 
lant: for  your  adversary  the  devil  walketh  about  as  a  roaring 

9  lion,  seeking  whom  he  may  devour :  Whom  resist,  steadfast  in 
the  faith,  knowing  that  the  same  afflictions  are  accomplished  in 
your  brethren  that  are  in  the  world. 

10  Now  the  God  of  all  grace,  who  hath  called  us  by  Christ  Jesus 
to  his  eternal  glory,  after  ye  have  suffered  awhile,  himself  shall 

11  perfect,  stablish,  strengthen,  settle  you.    To  him  6e  the  glory  and 
the  might  for  ever  and  ever.     Amtn. 

12  By  Sylvanus,  a  faithful  brother,  as  I  suppose,  I  have  written 

appositely  and  modestly  styles  himself;  and  a  witness  of  the  sufferings  of  Christ — 
Having  seen  him  suffer,  and  now  suffering  for  him. 

2.  Feed  the  Jlock — Both  by  doctrine  and  discipline;  Tiot  by  constraint — Unwil- 
lingly as  a  burden;  not  for  filthy  gain — Which,  if  it  be  the  motive  of  acting,  is 
filthy  beyond  expression.  O  consider  this,  ye  that  leave  one  flock,  and  go  to 
another,  merely  "because  there  is  more  gain,  a  larger  salary!"  Is  it  not  asto- 
nishing, that  men  "can  see  no  harm  in  thisl"  That  it  is  not  only  practised, 
but  avowed  all  over  the  nation. 

3.  Neither  as  lording  over  the  heritage — Behaving  in  a  haughty,  domineering 
manner,  as  though  you  had  dominion  over  their  conscience.  The  word  trans- 
lated heritage,  is  literally  the  portions.  There  is  one  flock,  under  one  chief 
Shepherd;  but  many  portions  of  this,  under  many  pastors;  but  being  examples  to 
the  flock — This  procures  the  most  ready  and  free  obedience. 

5.  Ye  younger,  be  subject  to  the  elder — In  years;  and  be  all — Elder  or  younger, 
subject  to  each  other— Lei  every  one  be  ready,  upon  all  occasions,  to  give  up  his 
own  will ;  he  clothed  with  humility — Bind  it  on,  (so  the  word  signifies,)  so  that 
no  force  may  be  able  to  tear  it  from  you. 

6.  Tke  hand  of  God — Is  in  all  troubles. 

7.  Casting  all  your  care  upon  him — In  every  want  or  pressure. 

8.  But  in  the  meantime  watch.  There  is  a  close  connection  between  this 
and  the  duly  casting  our  care  upon  him.  How  deeply  had  St.  Peter  himseli 
suffered  for  want  of  watching!  Be  vigilant— As  if  he  had  said,  Awake  and 
keep  awake.  Sleep  no  more;  be  this  your  care.  As  a  roaring  lion — Full  c' 
rage;  seeking — With  all  subtlety  likewise,  wham  he  may  devour  or  swallmv  uj»— 
Both  soul  and  body. 

9.  Be  the  more  steadfast — as  ye  k^ioiii  the  same  kind  of  afflictimis  arc  accorn- 
plished  in — That  is,  suffered  by  your  brethren,  till  the  measure  allotted  them  is 
filled  up. 

10.  Now  the  God  of  all  grace— By  which  alone  the  whole  work  is  tegun,  con- 
tinued, and  finished  in  your  soul;  after  ye  have  suffered  awhile — A  very  little 
while  compared  with  eternity;  himself— Ye  have  only  to  watch  and  resist  the 
devil:  the  rest  God  will  perform;  perfect— Thai  no  defect  may  remain;  stablish 
—That  nothing  may  overthrow  yon;' stre7ig then — That  ye  may  conquer  all  ad- 
verse power;  and  settle  you — As  a  house  upon  a  rock.  So  the  apostle,  being 
:onverted,  does  now  strengthen  his  brethren. 

12.  As  I  suppose — As  I  jiidge,  upon  good  grounds,  though  not  by  immediat* 

*  James  iv,  6;  Prov.  iii,  34. 


CHAPTER  V.  619 

briefly  to  you,  exhorting  and  adding  my  testimony,  that  this  is 

13  tlie  true  grace  of  God  wherein  ye  stand.     The  Church  that  is  at 
Babylon,  elected  together  with  you,  saluteth  you,  and  Mark  my 

14  son.     Salute  ye  one  another  with  a  kiss  of  charity.     Peace  be 
with  you  all  that  are  in  Christ. 

inspiration ;  I  have  written — That  is,  sent  my  letter  by  him ;  adding  my  testi- 
mowf — To  that  which  ye  before  heard  from  Paul,  that  this  is  the  true  Gasrel  of 
he  grace  of  God. 

13.  Tfie  Church,  that  is  at  Babylon — Near  which  St.  Peter  probably  was,  when 
be  wrote  this  epistle ;  elected  together  with  you — Partaking  of  the  same  faitii  with 
jrou.  Mark — It  seems  the  evangelist;  my  son — Probably  converted  by  St.  Peter. 
And  he  had  occasionally  served  him  as  a  son  in  the  Gospel. 


NOTES 


THE  SECOND  EPISTLE  GENERAL  OF  ST.  PETER. 


Thk  parts  of  this  epistle,  wrote  not  long  before  St.  Peter's  death,  and  the  aestnic- 
tion  of  Jerusalem,  with  the  same  design  as  the  former,  are  likewise  three: 

I.  The  inscription Chap,  i,  1,  3 

II.  A  farther  stirring  up  of  the  minds  of  true  believers,  in  which, 

1.  He  exhorts  them,  having  received  the  precious  gi  ft,  to  give 

all  diligence  to  grow  in  grace 3-1 1 

2.  To  this  he  incites  them, 

1.  From  the  firmness  of  true  teachers 12-21 

2.  From  the  wickedness  of  false  teachers ii,  1-22 

3.  He  guards  them  against  impostors, 

1.  By  confuting  their  error iii,  1-9 

2.  By  describing  the  great  day,  adding  suitable  exhortations     .  10-14 

III.  The  conclusion,  in  which  he, 

1.  Declares  his  agreement  with  St.  Paul 15,  16 

2.  Repeats  the  sum  of  the  epistle 17,  18 


II.  ST.  PETER. 


1  Simon  Peter,  a  servant  and  an  apostle  of  Jesus  Christ,  to 
them  that  have   obtained  like  precious  faith  with  us,  through 

2  the  righteousness  of  our  God  and  Saviour  Jesus  Christ,  Grace 
and  peace  be  multiplied  unto  you,  through  the  knowledge  of  God, 

3  and  of  Jesus  our  Lord;  As  his  Divine  power  hath  given  us  all 
things  that  pertain  to  life  and  godliness,  through  the  knowledge 

4  of  him  that  hath  called  us  by  glory  and  virtue,  Through  which 

Verse  1.  To  them  that  have  obtained — Not  by  their  own  works,  but  by  the  free 
grace  of  God,  like  precious  faith  with  us — The  apostles.  The  faith  of  those  who 
liRve  not  seen,  being  equally  precious  with  that  of  those  who  saw  our  Lord  in 
ihe  flesh;  through  the  righteousness — Both  active  and  passive,  of  our  God  and 
Saviour — It  is  this  alone  by  which  the  justice  of  God  is  satisfied,  and  for  ihe 
sake  of  which  he  gives  this  precious  faiih. 

■2.   Through  the — Divine,  experimental  knowledge  of  God  and  of  Christ. 

3.  As  his  Divine  pmver  has  given  us  all  things — There  is  a  wonderful  cheer- 
fulness in  this  exordium,  which  begins  with  the  exhortation  itscJf;  that  pertain 
to  life  and  godliness — To  the  present  natural  life,  and  to  the  continuance  and 
increase  of  spiritual  life,  through  that  Divine  knowledge  of  him — Of  Christ,  who 
hath  called  us  by — His  own  glorious  power,  to  eternal  glory — As  the  end,  by 
Christian  virtue — Or  fortitude,  as  the  means. 

4.  Through  which— Q]ory  and  fortitude,  he  hath  ^bvev  v,s  exceeding  great— 


CHAPTER  I.  621 

ne  hath  given  us  p.  ecious  and  exceeding  great  promises ;  that 
by  these,  having  escaped  the  corruption  which  is  in  the  world 
through  desire,  ye  may  become  partakers  of  the  Divine  nature : 

5  For  this  very  reason,   giving  all  diligence,  add  to   your  faith 

6  courage,  and  to  courage  knowledge,  And  to  knowledge  tem- 
perance, and  to  temperance  patience,  and  to  patience  godliness, 

7  And  to  godliness  brotherly  kindness,  and  to  brotherly  kindness 

8  love.    For  these,  being  in  you  and  abounding,  make  you  neither 

and  inconceivably  precious  promises — Both  the  promises  and  the  things  pro- 
mised, which  follow  in  their  due  season,  that,  sustained  and  encouraged  by  the 
promises,  we  may  obtain  all  that  he  has  promised :  that,  having  escaped  the  mani- 
fold corruption  which  is  in  the  world — From  that  fruitful  fountain,  evil  desire:  ye 
may  becom,e  partakers  of  the  Divine  nature — Being  renewed  in  the  image  of  God, 
and  having  communion  with  him,  su  as  to  dwell  in  God,  and  God  in  you. 

5.  For  this  very  reason — Because  God  hath  given  you  so  great  blessings ;  giv- 
ing all  diligence — It  is  a  very  uncommon  word,  which  we  render  giving.  It 
literally  signifies,  bringing  in  by  the  by,  or  over  and  above ;  implying  that  God 
works  the  work ;  yet  not  unless  we  are  diligent.  Our  diligence  is  to  follow  the 
gilt  of  God,  and  is  followed  by  an  increase  of  all  his  gifts ;  add  to — And  in  all 
the  other  gifts  of  God.  Superadd  the  latter,  without  losing  the  former.  The 
Greek  word  properly  means  lead  up,  as  in  a  dance,  one  of  these  after  the  other, 
in  a  beautiful  order.  Your  faith,  that  evidence  of  things  not  seen,  termed  before 
the  knowledge  of  God  and  of  Christ — The  root  of  all  Christian  graces;  courage 
— Whereby  ye  may  conquer  all  enemies  and  difficulties,  and  execute  whatever 
faith  dictates.  In  this  most  beautiful  connection,  each  preceding  grace  leads  to 
the  following:  each  following,  tempers  and  perfects  the  preceding.  They  are 
set  down  in  tne  order  of  nature,  rather  than  the  order  of  time.  For  though 
every  grace  bears  a  relation  to  every  other,  yet  here  they  are  so  nicely  ranged, 
that  those  which  have  the  closest  dependence  on  each  other  are  placed  together; 
and  to  your  courage  knowledge — Wisdom,  teaching  how  to  exercise  it  on  all 
occasions. 

6.  And  to  your  kn,owledge  temperance,  and  to  your  temperance  patience — Bear 
and  forbear ;  sustain  and  abstain.  Deny  yourself,  and  take  up  your  cross  daily. 
The  more  knowledge  you  have,  the  more  renounce  your  own  will:  indulge 
yourself  the  less.  Knowledge  puffeth  up,  and  the  great  boasters  of  knowledge 
(the  Gnostics)  were  those  that  turned  the  grace  of  God  into  wantonness.  But  see 
that  ymir  knowledge  be  attended  with  temperance.     Christian  temperance  im- 

flies  the  voluntary  abstaining  from  all  pleasure  which  does  not  lead  to  God. 
t  extends  to  all  things  inward  and  outward ;  the  due  government  of  every 
thought,  as  well  as  affection.  It  is  ushig  the  world,  so  to  use  all  outward,  and 
so  to  restrain  all  inward  things,  that  they  may  become  a  means  of  what  is  spi- 
ritual ;  a  scaling  ladder  to  ascend  to  wliat  is  above.  Intemperance  is  to  abuse 
the  world.  He  that  uses  any  thing  below,  looking  no  higher,  and  getting  no 
farther,  is  intemperate.  He  that  uses  the  creature  only  so  as  to  attain  to  more 
of  the  Creator,  is  alone  temperate,  and  walks  as  Christ  himself  walked.  And  to 
patience  godliness — Its  proper  support :  a  continual  sense  of  God's  presence  and 
providence,  and  a  filial  fear  of,  and  confidence  in  him.  Otherwise  your  patience 
may  be  pride,  surliness,  stoicism;  but  not  Christianity. 

7.  A?id  to  godliness  brotherly  kindness — No  sullenness,  sternness,  moroseness . 
sowr  godliness,  so  called,  is  of  the  devil.  Of  Christian  godliness  it  may  always 
be  said : — 

"  Mild,  sweet,  serene,  and  tender  is  her  mood, 

Nor  grave  with  sternness,  nor  with  lightness  free , 
Against  example  resolutely  good, 
Fer\'ent  in  zeal,  and  warm  in  charity." 

And  to  brotherly  kindness  love — The  pure  and  perfect  love  of  God,  and  (if  al 
mankind.  The  apostle  here  makes  an  advance  upon  the  preceding  aiticle, 
brotherly  kindness,  which  seems  only  to  relate  to  the  love  of  Christians  toward 
one  another. 

8.  For  these  being  really  in  you — Added  to  your  faith,  and  abou/ndin^ — In- 
creasing more  and  more,  otherwise  we  fall  short ;  make  you  neither  ^othfid  not 

40 


622  II.  ST.  PETER 

slothful    nor  unfruitful   in   the   knowledge   cf  our  Lord  Jesus 

9  Christ.     But  he  that  wanteth  these  is  blind,  not  able  to  see  afai 

off,    having    forgotten    the    purification    from    his    former   sins. 

10  Wherefore,  brethren,  be  the  more  diligent  to  make  your  calling 
and  election  firm  ;  for  if  ye  do  these  things  ye  shall  never  fall. 

1 1  For  so  an  entrance  shall  be  ministered  to  you  abundantly  into 
the  everlasting  kingdom  of  our  Lord  and  Saviour  Jesus  Christ 

12  Wherefore  I   will  not  neglect  always  to  remind  you  of  thesf 
things,  though  3  3  know  them,  and  are  established  in  the  present 

13  truth;  Yea,  1  think  it  right,  so  long  as  I  am  in  this  tabernacle, 

14  to  stir  you  up  by  reminding  you:  Knowing  that  shortly  I  must 
put  off  my  tabernacle,  even  as  our  Lord  Jesus  Christ  showed 

16  me.    But  I  will  endeavour  that  ye  may  be  able  after  my  decease 

to  have  these  things  always  in  remembrance. 
10       For  we  have  not  followed  cunningly  devised  fables,  while  we 

made  known  to  you  the  power  and  coming  of  our  Lord  Jesus 

unfruitful — Do  not  suffer  you  to  be  faint  in  your  minds,  or  without  fruit  in 
your  lives.  If  there  is  less  faithfulness,  less  care  and  watchfulness,  since  we 
were  pardoned,  than  there  was  before,  and  less  diligence,  less  outward  obe- 
dience, than  when  we  were  seeking  remission  of  sin,  we  are  both  slothful  and 
unfruitful  in  the  knowledge  of  Christ — That  is,  in  the  faith,  which  then  cannot 
work  by  love. 

9.  But  he  that  wanteth  these — That  does  not  add  them  to  his  faith,  is  blind — 
The  eyes  of  his  understanding  are  again  closed.  He  cannot  see  God  or  his 
pardoning  love.  He  has  lost  the  evidence  of  things  not  seen;  not  able  to  see 
afar  off—lAieraWy,  purblind.  He  has  lost  sight  of  the  precious  promises ;  per- 
tect  love  and  heaven  are  equally  out  of  his  sight.  Nay,  he  cannot  now  see 
what  himself  once  enjoyed,  having,  as  it  were,  forgot  the  purification  from  his 
Jorvier  sins — Scarce  knowing  what  he  himself  then  felt,  when  his  sms  were 
forgiven. 

10.  Wherefore  —Considering  the  miserable  state  of  these  apostates,  brethren — 
St.  Peter  nowhere  uses  this  appellation  in  either  of  his  epistles,  but  in  this  im- 
portant exhortation,  be  the  more  diligent — By  courage,  knowledge,  temperance, 
&c.,  to  make  your  calling  and  election  firm — God  hath  called  you  by  his  word 
and  his  Spirit;  he  hath  elected  you,  separated  you  from  the  world,  through  the 
sanctification  of  the  Spirit.  O  cast  not  away  these  inestimable  benefits!  If  ye 
are  thus  diligent  to  make  your  election  firm,  ye  shall  never  finally  fall. 

11.  For  if  ye  do  so,  an  entrance  shall  be  ministered  to  you  abundantly  into  the 
everlasting  kingdom — Ye  shall  go  in  full  triumph  to  glory. 

12.  Wherefore — Since  everlasting  destruction  attends  your  sloth,  everlasting 
glory  your  diligence,  I  will  not  neglect  always  to  remijid  you  of  these  things — 
Therefore  he  wrote  another  so  soon  after  the  former  epistle ;  though  ye  are  esta- 
blished  in  the  present  truth — That  truth  which  I  am  now  declaring. 

13.  In  this  tahernncle — Or  tent.  How  short  is  our  abode  in  the  body!  how 
easily  does  a  believer  pass  out  of  it ! 

14.  Even  as  the  Lord  Jesus  showed  me — In  the  manner  which  he  foretold, 
John  xxi,  18,  &c.  It  is  not  improbable  he  had  also  showed  him  that  the  timf 
was  now  drawing  nigh. 

15.  That  ye  may  be  able — By  having  this  epistle  among  you. 

16.  These  things  are  worthy  to  be  always  had  in  remembrance.  For  thejr  art* 
not  cunningly  devised  fables — Like  those  common  among  the  heathens ;  ivhtle  ws 
made  known  to  you  the  power  and  coming — That  is,  the  powerful  coming  oi 
Christ  in  glory.  But  if  what  they  advanced  of  Christ  was  not  true,  if  it  was  of 
tlieir  own  invention,  then  to  impose  such  a  lie  on  the  world,  as  it  was  in  the  very 
nature  of  things  above  all  human  power  to  defend,  and  to  do  this  at  the  expense 
of  life  and  all  things,  only  to  enrage  the  whole  world,  Jews  and  Gentiles,  against 
them,  was  no  cunning,  but  was  the  greatest  folly  that  men  could  have  been 
guilty  of;  but  were  eye  witnesses  of  his  majesty — At  his  transfiguration,  which 
was  a  specimen  of  his  glory  at  the  last  day. 


CHAPTER  11.  623 

17  Christ ;  but  were  eye  witnesses  of  his  majesty  ;  For  he  received 
honour  and  glory  from  God  the  Father,  when  there  came  such 
a  voice  to  him  from  the  excellent  glory;  *This  is  my  beloved 

16  Son,  in  whom  I  delight.     And  we  being  with  him  in  the  holy 

19  mountain,  heard  this  voice  coming  from  heaven.  And  we  have 
the  word  of  prophecy  more  confirmed,  to  which  ye  do  well  thai 
ye  take  heed,  as  to  a  lamp  that  shone  in  a  dark  place,  till  the  day 

20  should  dawn,  and  the  morning  star  arise  in  your  hearts  :  Know- 
ing this  before,  that  no  Scripture  prophecy  is  of  private  inter- 

21  pretation.  For  prophecy  came  not  of  old  by  the  will  of  man, 
but  the  holy  men  of  God  spake,  being  moved  by  the  Holy 
Ghost. 

n.  But  there  were  false  prophets  also  among  the  people,  as  there 
will  likewise  be  false  teachers  among  you,  who  will  privately 
bring  in  destructive  heresies,  even  denying  the  Lord  that  bought 

2  them,  and  bring  upon  themselves  swift  destruction.  And  many 
will  follow  their  pernicious  ways,  by  means  of  whom  the  way 

3  of  truth  will  be  evil  spoken  of.     And  through  covetousness  will 

17.  For  he  received  Divine  honour  and  inexpressible  glory — Shining  from 
heaven,  above  the  brightness  of  the  sun,  when  there  came  such  a  voice  from  the 
ixcellent  glory — That  is,  from  God  the  Father. 

18.  And  we — Peter,  James,  and  John.  St.  John  was  still  alive;  being  with 
kirn  in  the  holy  mount — ?vlade  so  by  that  glorious  manifestation,  as  Mount  Horeb 
was  of  old,  Exod.  iii,  4,  5. 

19.  And  we — St.  Peter  here  .speaks  in  the  name  of  all  Christians,  have  the 
word  of  prophecy — The  words  of  Moses,  Isaiah,  and  all  the  prophets,  are  one 
and  the  same  word,  every  way  consistent  with  itself.  St.  Peter  does  not  cite 
any  particular  passage,  but  speaks  of  their  entire  testimony ;  more  conjlrmed- 
By  that  display  of  his  glorious  majesty ;  to  which  word  ye  do  well  that  ye  take 
heed,  as  to  a  lamp  which  shone  in  a  dark  place — Wherein  there  was  neither  light 
nor  window.  Such  anciently  was  the  whole  world,  except  that  little  spot  where 
this  lamp  shone ;  till  the  day  should  dawn — Till  the  full  light  of  the  Gospel  should 
break  through  the  darkness :  as  is  the  difference  between  the  light  of  a  lamp  and 
that  of  the  day,  such  is  that  between  the  light  of  the  Old  Testament  and  of  the 
New ;  and  the  morning  star — Jesus  Christ,  Rev.  xxii,  16,  arise  in  your  hearts — 
Be  revealed  in  you. 

20.  Ye  do  well,  as  knowing  this,  that  no  Scripture  prophecy  is  of  private  inter- 
pretation— It  is  not  any  man's  own  word.  It  is  God,  not  the  prophet  himself, 
who  thereby  interprets  things  till  then  unknown. 

21.  For  prophecy  came  not  of  old  by  the  will  of  man — Of  any  mere  man  what- 
ever, but  the  holy  men  of  God — Devoted  to  him,  and  set  apart  by  him  for  that 
Durpose,  spake,  and  wrote,  being  moved — Literally,  carried.  They  were  purely 
passive  therein. 

II.  1.  But  there  were  false  prophets  also — As  well  as  true,  among  the  people — 
Of  Israel.  Those  that  spake  even  the  truth  when  God  had  not  sent  them ;  and 
also  those  that  were  truly  sent  of  him,  and  yet  corrupted  or  softened  their 
message,  were  false  prophets,  as  there  will  be  false — As  well  as  true,  teachers 
among  you,  who  will  privately  bring  in — Into  the  Church,  destructive  heresies — 
They  first,  by  denying  the  Lord,  introduced  destructive  heresies,  that  is,  divi- 
sions; or  they  occasioned  first  these  divisions;  and  then  were  given  up  to  a 
reprobate  mind,  even  to  deny  the  Lord  that  bought  them.  Either  the  heresies 
are  the  effect  of  denying  the  Lord,  or  the  denying  the  Lord  was  the  consequence 
of  the  heresies;  even  denying — Both  by  their  doctrine  and  their  works,  the  Lord 
that  bought  them — With  his  own  blood.  Yet  these  very  men  perish  everlastingly 
Therefore  Christ  bought  even  them  that  perish. 

2.  The  way  of  truth  will  be  evil  spoken  of— By  those  who  blend  all  false  and 
rrue  Christians  together. 

3.  They  will  make  merchandise  of  you — Only  use  you   to  gain  by  you,  a* 

♦  Matt.  xTii,  5. 


6-^4  11.  ST.  PETER. 

they  with  feigned  speeches  make  merchandise  of  you,  whose 
judgment  now  of  a  long  time  lingereth  not,  and  their  destruction 

4  slumbereth  not.  For  if  God  spared  not  the  angels  that  sinned, 
but  having  cast  them  down  to  hell,  delivered  them  into  chains 

5  of  darkness,  to  be  reserved  unto  judgment :  And  spared  not  the 
old  world,  (but  he  preserved  Noah,  the  eighth  person,  a  preacher 
of  righteousness,)  bringing  a  flood  on  the  world  of  the  ungcoly 

0  And  condemned  the  cities  of  Sodom  and  Gomorrah  to  destruc 
tion,  turning  them  into  ashes,  setting  them  as  an  example  to 

7  them  that  should  afterward  live  ungodly:  And  delivered  right 

8  eous  Lot,  grieved  with  the  filthy  behaviour  of  the  wicked  :  (Foi 
that  righteous  man  dwelling  among  them,  by  seeing  and  hearing, 
tormented  his  righteous  soul  from  day  to  day  with  their  unlaw- 

9  ful  deeds  :)  The  Lord  knoweth  how  to  deliver  the  godly  out  of 
temptation,  and  to  reserve  the  unrighteous  to  the  day  of  judg- 

10  ment  to  be  punished.  But  chiefly  them  that  walk  after  the  flesh, 
in  the  lust  of  uncleanness,  and  despise  government.     Daring, 

11  self-willed;  they  are  not  afraid  to  rail  at  dignities:  Whereas 
angels,   who  are   greater  in   strength  and   power,   bring  not- a 

12  railing  accusation  against  them  before  the  Lord.  But  these 
men,  as  natural  brute  beasts  born  to  be  taken  and  destroyed, 
speaking  evil  of  the  things  they  understand  not,  shall  perish  in 

13  their  own  corruption.  Receiving  the  reward  of  unrighteousness. 
They  count  it  pleasure  to  riot  in  the  day  time ;  spots  and 
blemishes,  sporting  themselves  with  their  own  deceivings,  while 

14  they  feast  with  you.  Having  eyes  full  of  adultery,  and  that  cease 
not  from  sin  ;  ensnaring  unstable  souls,  having  a  heart  exercised 

1 ,   with  covetousness,  accursed  children  :  Who  have  forsaken  the 

merchants  do  their  wares.  Whose  judgment  now  of  a  long  time  lingereth  not — 
Was  long  ago  determined,  and  will  be  executed  speedily.  All  sinners  are 
adjudged  to  destruction ;  and  God's  punishing  some,  proves  he  will  punish 
the  rest. 

4.  Cast  them  down  to  hell — The  bottomless  pit,  a  place  of  unknown  misery, 
delivered  them — Like  condemned  criminals,  to  safe  custody,  as  if  bound  with  the 
Strongest  chains,  in  a  dungeon  of  darkness,  to  be  reserved  unto  the  judgment  of 
the  great  day ;  though  still  those  chains  do  not  hinder  their  often  walking  up  ani 
down,  seeking  whom  they  may  devour. 

5.  And  spared  not  the  old — The  antediluvian  world,  {but  he  preserved  Noah, 
the  eighth  person— That  is,  Noah,  and  seven  others,  a  preacher  as  well  as  a 
practiser  of  righteousness,)  bringing  a  flood  on  the  world  of  the  ungodly — Whose 
numbers  stood  them  in  no  stead. 

8.  It  plainly  appears  from  these  instances  that  the  Lord  knoioeth — Hath  both 
wisdom,  and  power,  and  will,  to  deliver  the  godly  out  of  all  temptation,  and  to 
punish  the  ungodly. 

10.  Chiefly  them  that  walk  after  the  flesh — Corrupt  nature,  particularly  in  the 
lust  of  uncleanness,  and  despise  government— The  authority  of  their  governors; 
dignities — Persons  in  authority. 

11.  Whereas  aTi^eZs— When  they  appear  before  the  Lord,  Job  i,  6;  ii,  1,  to  give 
an  account  of  what  they  have  seen  and  done  on  the  earth. 

12.  Savage  a^  brute  beasts — Several  of  which,  in  the  present  disordered  state 
of  the  world,  seem  bon.  to  be  taken  and  destroyed. 

13.  They  count  it  pleasure  to  riot  in  the  day  time — They  glory  in  doing  it  in 
the  face  of  the  sun.  They  are  spots  in  themselves,  blemishes  to  any  Church; 
sporting  themselves  with  their  own  deceivir.gs — Making  a  jest  of  those  whom  they 
deceive,  and  even  jesting  while  they  are  deceiving  Lhe-ir  own  souls. 

15.  The  way  of  Balaam,  the  son  of  Bosor— (So  the  Chaldeans  pronounced  what 


CHAPTER  III.  625 

right  way,  and  are  gone  astray,  following  the  way  of  Balaam, 
the  S071  of  Bosor,   who  loved   the   reward   of  unrighteousness. 

16  But  he  had  a  rebuke  for  his  iniquity:  the  dumb  beast,  speaking 

17  with  man's  voice,  forbade  the  madness  of  the  prophet.  These 
are  fountains  without  water,  clouds  driven  by  a  tempest,  to  whom 

18  the  blackness  of  darkness  is  reserved  for  ever.  For  by  speaking 
swelling  words  of  vanity,  they  ensnare  in  the  desires  of  the  flesh, 
in  wantonness,  those  that  were  entirely  escaped  from  them  that 

19  live  in  error.  While  they  promise  them  liberty,  themselves  are 
the  slaves  of  corruption ;  for  by  whom  a  man  is  overcome,  by 

20  him  he  is  also  brought  into  slavery.  For  if  after  they  have 
escaped  the  pollutions  of  the  world,  through  the  knowledge  of 
the  Lord  and  Saviour  Jesus  Christ,  they  are  again  entangled 
therein  and  overcome,  their  last  state  is  worse  than  the  first. 

21  For  it  had  been  better  for  them  not  to  have  known  the  way  of 
righteousness,   than  having   known   it,   to   turn   from   the  holy 

22  commandment  delivered  to  them.  But  it  has  befallen  them 
according  to  the  true  proverb.  The  *  dog  is  turned  to  his  own 
vomit,  and  the  sow  that  was  washed  to  her  wallowing  in  the  mire. 

III.     This  second  epistle,  beloved,  I  now  write  to  you,  in  both 

2  which  I  stir  up  your  pure  minds  by  way  of  remembrance.  That 
ye  may  be  mindful  of  the  words  which  were  spoken  before  by 
the  holy  prophets,  and  of  the  commandments  of  us,  the  apostles 

3  of  the  Lord  and  Saviour :  Knowing  this  first,  that  there  will 
come  scoffers  in  the  last  days,  walking  after  their  own  desires, 

4  And  saying.  Where  is  the  promise  of  his  coming?     For  ever 

the  Jews  termed  Beor,)  namely,  the  way  of  covetousness ;  who  loved — Earnestly 
desired,  though  he  did  not  dare  to  take,  the  reward  of  unrighteousness — The 
money  which  Balak  would  have  given  him  for  cursing  Israel. 

16.  The  beast — Though  naturally  dumb. 

17.  Fountains  and  clouds  promise  water:  so  do  these  promise,  but  do  not 
perform. 

18.  They  ensnare  in  the  desire  of  the  flesh — Allowing  them  to  gratify  some 
unholy  desire,  those  who  were  before  entirely  escaped  from  the  spirit,  custom, 
and  company  of  them  that  live  in  error — In  sin. 

19.  While  they  fromise  them  liberty — From  needless  restraints  and  scruples, 
from  *he  bondage  of  the  law,  themselves  are  the  slaves  of  corruption — Even  sin, 
the  vilest  of  all  bondage. 

20.  For  if  after  they — Who  are  thus  ensnared,  have  escaped  the  pollutions  of 
the  world — The  sins  which  pollute  all  who  know  not  God,  tkroush  the  knou-ledge 
of  Christ — That  is,  through  faith  in  him,  chap,  i,  3,  they  are  again  entangled 
therein,  and  overcome,  their  last  state  is  worse  than  the  first — More  inexcusable, 
and  causing  a  greater  damnation. 

21.  7"ie  commandment — The  whole  law  of  God,  once  not  only  delivered  to 
their  eaiN  but  written  in  their  hearts. 

22.  The  dog,  the  sow — Such  are  all  men  in  the  sight  of  God  before  they  receive 
his  grace,  and  after  they  have  made  shipwreck  of  the  faith. 

III.  2.  Be  the  more  viindful  thereof,  because  ye  know  scoffers  will  come  first — 
Before  the  Lord  comes,  walking  after  their  own  evil  desires — Here  is  the  origin 
of  the  error,  the  root  of  libertinisni.     Do  we  not  see  this  eminently  fulfilled  1 

4.  Sajing,  Where  is  the  promise  of  his  coming — To  judgment  1  (They  do  not 
even  deign  to  name  him.)  We  see  no  sign  of  any  such  thing.  For  ever  since 
the  fathers — Our  first  ancestors,  fell  asleep,  all  things — Heaven,  water,  earth, 
continue  as  they  were  from  the  beginning  of  the  creation — Without  any  such 
material  change  as  might  make  us  believe  they  will  ever  end. 

♦  Proverbs  xxvi,  11. 


826  11.  ST.  PETER. 

since  the  fathers  fell  asleep  all  things  continue  as  they  were  fron; 

5  the  beginning  of  the  creation.  For  this  they  are  willingly  igno- 
rant of,  that  by  the  word  of  God  the  heavens  were  of  old,  and 

6  the  earth  standing  out  of  the  water  and  in  the  water,  Through 
which  the  world  that  then  was,  being  overflowed  with  water. 

7  j)erished.  But  the  heavens  and  the  earth  that  are  now,  are  by 
his  word  treasured  up,  reserved  unto  fire,  at  the  day  of  judgmerl 

8  and  destruction  of  ungodly  men.  *But,  beloved,  be  not  ye  igno- 
rant of  this  one  thing,  that  one  day  is  with  the  Lord  as  a  thou- 

9  sand  years,  and  a  thousand  years  as  one  day.  The  Lord  is  not 
slow  concerning  his  promise  (though  some  men  count  it  slow- 
ness) but  is  long  sufl'ering  for  your  sake,  not  willing  that  any 

10  should  perish,  but  that  all  should  come  to  repentance.     But  the 
day  of  the  Lord  will  come  as  a  thief,  in  which  the  heavens  shall 

5.  For  this  they  are  willingly  ignorant  of — They  do  not  care  to  know  or  con- 
sider, that  by  the  almighty  word  of  God — Which  bounds  the  duration  of  all  things, 
so  that  it  cannot  be  either  longer  or  shorter ;  of  old — Before  the  flood,  the  aerial 
heavens  were,  and  the  earth — Not  as  it  is  now,  but  standing  out  of  the  water  and 
in  the  water — Perhaps  the  interior  globe  of  earth  was  fixed  in  the  midst  of  the 
great  deep,  the  abyss  of  water ;  the  shell  or  exterior  globe,  standing  out  of  the 
water,  covering  the  great  deep.  This,  or  some  other  great  and  manifest  diflfer- 
enee  between  the  original  and  present  constitution  of  the  terraqueous  globe, 
seems  then  to  have  been  so  generally  known,  that  St.  Peter  charges  their  igno- 
rance of  it  totally  upon  their  wilfulness. 

6.  Thiough  which — Heaven  and  earth,  the  windows  of  heaven  being  opened, 
and  the  fountains  of  the  great  deep  broken  up,  the  world  that  then  was — The 
whole  antediluvian  race,  being  overflowed  with  water,  perished — And  the  heavens 
and  earth  themselves,  though  they  did  not  perish,  yet  underwent  a  great  change. 
So  little  ground  have  these  scoffers  for  saying,  That  all  things  continue  as  they 
were  from  the  creation. 

7.  But  the  heavens  and  the  earth  that  are  now — Since  the  flood,  are  reserved 
unto  fire,  at  the  day  wherein  God  will  judge  the  world,  and  punish  the  ungodly 
with  everlasting  destruction. 

8.  But  be  not  ye  ignorant — Whatever  they  are,  of  this  one  thing — Which  casts 
much  light  on  the  point  in  hand,  that  one  day  is  with  the  Lord  as  a  thousand 
years,  and  a  thousand  years  as  one  day.  Moses  had  said,  Psalm  xc,  4,  a  thou- 
sand years  are  in  thy  sight  as  one  day,  which  St.  Peter  applies  with  regard  to 
the  last  day,  so  as  to  denote  both  his  "eternity,  whereby  he  exceeds  all  measure 
of  time  in  his  essence  and  in  his  operation :  his  knowledge,  to  which  all  things 
past  or  to  come  are  present  every  moment:  his  power,  which  needs  no  long 
delay  in  order  to  bring  his  work  to  perfection :  and  his  long  suffering,  which 
excludes  all  impatience  of  expectation  and  desire  of  making  haste.  One  day  is 
with  the  Lord  as  a  thousand  years — That  is,  in  one  day,  in  one  moment,  he  can 
do  the  work  of  a  thousand  years.  Therefore  he  is  not  slow :  he  is  always  equally 
ready  to  fulfil  his  promise ;  and  a  thoumnd  years  are  as  one  day — That  is,  no 
delay  is  long  to  God.  A  thousand  years  are  as  one  day  to  the  eternal  God. 
Therefore  he  is  lontc  sufl'ering;  he  gives  us  space  for  repentance,  without  aty 
inconvenience  to  himself.  In  a  word,  with  God  time  passes  neither  slowei  nor 
swifter  than  is  suitable  to  him  and  his  economy.  Nor  can  there  be  any  reason 
why  it  should  be  necessary  for  him  either  to  delay  or  hasten  the  end  of  all  things. 
How  can  we  comprehend  this?  If  we  could  comprehend  it,  St.  Peter  needed 
not  to  have  added  with  the  Lord.. 

9.  The  Lord  is  not  sloiv — As  if  the  time  fixed  for  it  were  past,  concerning  his 
promise— Vfhich  shall  surely  be  fulfilled  in  its  season ;  but  is  long  suffering  to- 
ward us — Cliildren  of  men,  not  willing  that  any — Soul  which  he  had  made, 
should  perish. 

10.  But  the  day  of  the  Lord  vnll  come  as  a  ^Afe/"— Suddenly,  unexpectedly,  in 
which  the  heavens  shall  pass  away  with  a  great  noise — Surprisingly  expressed  by 

*  Psalm  xc,  4. 


CHAPTER  111.  62'i 

pass  away  with  a  great  noise,  the  elements  shall  melt  with  fervent 

heat,  and  the  earth,  and  the  works  that  are  therein,  shall  be  burned 

U   up.     Seeing  then  all  these  things  are  dissolved,  what  manner  of 

persons  ought  ye  to  be  in  all  holy  conversation  and  godliness, 

12  Looking  for  and  hastening  on  the  coming  of  the  day  of  God, 
wherein  the  heavens  being  on  lire  shall  be  dissolved,  and  the 

13  elements  shall  melt  with  fervent  heat?  Nevertheless,  we  look  for 
new  heavens  and  a  new  earth,  according  to  his  *  promise,  whereirj 

14  dwelleth  righteousness.     Wherefore,  beloved,  seeing  ye  look  for 
these  things,  labour  to  be  found  of  him  in  peace,  without  spot 

15  and  blameless.      And  account   the   long  suffering  of  the   Lord 
salvation,   as   our  beloved  brother  Paul  also,   according  to   the 

16  wisdom   given   him,  f  hath   written   to  you:    As  also   in  all  his 
epistles,  speaking  therein  of  these  things,  in  which  are  some 

the  very  sound  of  the  original  word ;  the  elements  shall  melt  with  fervent  heat— 
The  elements  seem  to  mean,  the  sun,  moon,  and  stars :  not  the  four,  commonly 
so  called :  for  air  and  water  cannot  melt,  and  the  earth  is  mentioned  immediately 
after,  the  earth  and  all  the  works — Whether  of  nature  or  art,  that  are  therein  shall 
be  burned  up — And  has  not  God  already  abundantly  provided  for  this"?  1.  By  the 
stores  of  subterranean  fire,  which  are  so  frequently  bursting  out  at  Etna,  Vesu- 
vius, Hecla,  and  many  other  burning  mountains:  2.  By  the  ethereal  (vulgarly 
called  electrical)  fire,  diflfused  through  the  whole  globe ;  which,  if  the  secre: 
chain  that  now  binds  it  up  were  loosed,  would  immediately  dissolve  the  whole 
frame  of  nature.  3.  By  comets,  one  of  which,  if  it  touched  the  earth  in  its  course 
toward  the  sun,  must  needs  strike  it  into  that  abyss  of  fire.  If  in  its  return 
from  the  sun,  when  it  is  heated  (as  :i  great  man  computes)  two  thousand  times 
hotter  than  a  red-hot  cannon  ball,  it  must  destroy  all  vegetables  and  animals, 
long  before  their  contact,  and  soon  after  burn  it  up. 

11.  Seeing  then  that  all  these  things  are  dissolved — To  the  eye  of  faith  it  ap- 
pears as  done  already.  All  these  things  mentioned  before:  all  that  are  included 
m  that  scriptural  expression.  The  heavens  and  the  earth,  that  is,  the  universe. 
On  the  fourth  day  God  inade  the  stars.  Gen.  i,  16,  which  will  be  dissolved  to- 
gether with  the  earth.  They  are  deceived,  therefore,  who  restrain  either  the 
history  of  the  creation,  or  this  description  of  the  destruction  of  the  world,  to  the 
earth  and  lower  heavens,  imagining  the  stars  to  be  more  ancient  than  the  earth, 
and  to  survive  it.  Both  the  dissolution  and  renovation  are  ascribed,  not  to  the 
01  e  heaven  which  surrounds  the  earth,  but  to  the  heavens  in  general,  ver.  10, 13, 
without  any  restriction  or  limitalion.  What  persons  ought  ye  to  be,  in  all  holy 
conversation — With  men,  and  godliness — Toward  your  Creator. 

12.  Hastening  on — As  it  were,  by  your  earnest  desires  and  fervent  prayers,  the 
com,ing  of  the  day  of  God — Many  myriads  of  days  he  grants  to  men;  one,  the 
last,  is  the  day  of  God  himself 

13.  We  look  for  new  heavens  and  a  neio  earth — Raised,  as  it  were,  out  ol  the 
ashes  of  the  old;  (we  look  for  an  entire  new  state  of  things;)  wherein  dwelleth 
righteousness — Only  righteous  spirits :  how  great  a  mystery ! 

14.  Ijohour — That  whenever  he  cometh,  ye  viay  be  foimd  in  peace — May  meet 
him  without  terror,  be  sprinkled  with  his  blood,  and  sanctified  by  his  Spirit,  so 
as  to  be  without  spot  and  blameless. 

15.  And  account  the  long  suffering  of  our  Lord  S'llvation — Not  only  designed 
\o  lead  men  to  repentance,  but  actually  conducing  thereto;  a  precious  means  of 
5aving  many  more  souls;  as  our  beloved  brother  Paul  also  hath  written  to  you — 
This  refers  not  only  to  the  single  sentence  preceding,  but  to  all  that  went  before. 
S..  Paul  had  written  to  the  same  effect  concerning  the  end  of  the  world,  in  several 
pans  of  his  epistles,  and  particularly  in  the  Epistle  to  the  Hebrews. 

16.  As  also  in  all  his  epistles — St.  Peter  wrote  this  a  little  before  his  own  and 
St.  Paul's  martyrdom.  St.  Paul  therefore  had  now  written  all  his  epistles;  and 
even  Irom  this  expression  we  may  learn  that  St.  Peter  had  read  them  all,  perhaps 
sent  to  Lim  by  St.  Paul  himself.     Nor  was  he  at  all  disgusted  by  what  St.  Pau 

*  Isaiah  Ixv.  17 ;  Ixri,  22.  f  Rom  ii,  22. 


628  II.  ST.  PETER. 

things  hard  to  be  understood,   wliich  the  unlearned  and  unstable 
wrest,  as  tltey  do  also  the  other  Scriptures,  to  their  own  destruction. 

17  Ye,  therefore,  beloved,  knowing  these  things  before,  beware,  lest 
ye  also,  being  led  away  by  the  error  of  the  wicked,  fall  from  your 

18  own  steadfastness:  But  grow  in  grace  and  in  the  knowledge  of  our 
Lord  and  Saviour  Jesus  Christ.  To  him  le  the  gloi-y  both  now  and 
to  the  day  of  eternity!     Amen. 

had  written  coucerning  him,  in  the  Epistle  to  the  Galatians  ;  speaking  of  these 
things — Namely,  of  the  coming  of  our  Lord,  delayed  through  his  long  suffer- 
ing, and  of  the  circumstances  preceding  and  accompanying  it ;  which  things 
the  unlearned — They  who  are  not  taught  of  God  ;  and  the  unstable — Waver- 
ing, double-minded,  unsettled  men,  wrest — As  though  Christ  would  not  come, 
as  they  do  also  the  other  Scriptures — Therefore  St.  I'aul's  writings  were  now 
part  of  the  Scriptures:  to  their  own  destruction — But  that  some  use  the  Scrip- 
tures ill,  is  no  reason  why  others  should  not  use  them  at  all. 

18.  But  grow  in  grace — That  is,  in  every  Christian  temper.  There  may  be, 
for  a  time,  grace  without  growth,  as  there  may  be  natural  life  without  growth. 
But  such  sickly  life,  of  soul  or  body,  will  end  in  death,  and  every  day  draws 
nigher  to  it.  Health  is  the  means  of  both  natural  and  spiritual  growth.  If  the 
remaining  evil  of  our  fallen  nature  be  not  daily  mortitied.  it  will,  like  an  evil 
humour  in  the  body,  destroy  the  whole  man.  But  if  ye,  through  the  Spirit,  do 
mortify  the  deeds  of  the  body,  (only  so  far  as  we  do  this.)  ye  shall  live  the  life 
of  faith,  holiness,  happiness.  The  end  and  design  of  grace  being  purchased  and 
bestowed  on  us,  is  to  destroy  the  image  of  the  earthy,  and  restore  us  to  that  ol 
the  heavenly.  And  so  far  as  it  does  this,  it  truly  profits  us:  and  also  makes 
way  for  more  of  the  heavenly  gift,  that  we  may  at  last  be  filled  with  all  the 
fulness  of  God.  The  strength  and  well  being  of  a  Christian  depend  on  what 
his  soul  feeds  on,  as  the  health  of  the  body  depends  on  whatever  we  make  our 
daily  food.  If  we  feed  on  what  is  according  to  our  nature,  we  grow  :  if  not,  we 
pine  away  and  die.  The  soul  is  of  the  nature  of  God,  and  nothing  but  what  is 
according  to  his  holiness  can  agree  with  it.  Sin  of  every  kind  starves  the  soul, 
and  makes  it  consume  away.  Let  us  not  try  to  invert  the  order  of  God  in  his 
new  creation  :  we  shall  only  deceive  ourselves.  It  is  easy  to  forsake  the  will 
of  God  and  follow  our  own;  but  this  will  bring  leanness  into  the  soul.  It  is 
easy  to  satisfy  ourselves  without  being  possessed  of  the  holiness  and  happiness 
of  the  Gospel.  It  is  easy  to  call  these  frames  and  feelings,  and  then  to  oppose 
faith  to  one,  and  Christ  to  the  other.  Frames  (allowing  the  expression)  are  no 
other  than  heavenly  tempers,  the  mind  that  was  in  Christ  :  feelings  are  the 
Divine  consolations  of  the  Holy  Ghost,  shed  abroad  in  the  heart  of  him  that 
truly  believes.  And  wherever  faith  is,  and  wherever  Christ  is,  there  are  these 
blessed  frames  and  feelings.  If  they  are  not  in  us,  it  is  a  sure  sign  that  though 
the  wilderness  became  a  pool,  the  pool  is  become  a  wilderness  again  ;  and  in 
the  knowledge  of  Christ — That  is,  in  faith,  the  root  of  all  :  To  him  he  the 
glory  to  the  day  of  eternity — An  expression  naturally  flowing  from  that  sense 
which  the  apostle  had  felt  in  his  soul  throughout  this  whole  chapter.  Eternity 
is  a  day  without  night,  without  interruption,  without  end 


NOTES 


THE  FIRST  EPISTLE  OF  ST.  JOHN 


The  great  similitude,  or  rather  sameness,  both  of  spirit  and  expression,  wLicl 
runs  through  St.  John's  Gospel,  and  all  his  epistles,  is  a  clear  evidence  of  theii 
being  written  by  the  same  person.  In  this  epistle  he  speaks  not  to  any  particulai 
Church,  but  to  all  the  Christians  of  that  age,  and  in  tnem  to  the  whole  Christian 
Church,  in  all  succeeding  ages. 

Some  have  apprehended,  that  it  is  not  easy  to  discern  the  scope  and  method  ol 
this  episile.  But  if  we  examine  it  with  simplicity,  these  may  readily  be  dis- 
covered. St.  John,  in  this  letter,  or  rather  tract,  (for  he  was  present  with  part  ol 
those  to  whom  he  wrote,)  has  this  apparent  aim,  to  confirm  the  happy  and  holy 
communion  of  the  faithiul  with  God  and  Christ,  by  describing  the  marks  of  that 
blessed  slate. 

THE   PARTS   OF   IT  ARE  THREE: 

I.  The  preface       .        .  Chap,  i,  1^ 

II.  The  tract  itself &-v,  1-12 

III.  The  conclusion 13-21 

In  the  preface  he  shows  the  authority  of  his  own  preaching  and  writing,  and 
expressl)  points  out  (ver.  3)  the  design  of  his  present  writing.  To  the  preface 
exactly  answers  the  conclusion,  more  largely  explaining  the  same  design,  and 
recapitulating  those  marks,  by  we  know  thrice  repeated,  chap,  v,  18,  19,  20. 

The  tract  itself  has  two  parts,  treating, 

I.  Severally, 

1.  Of  communion  with  the  Father Chap,  i,  5-10 

2.  Of  communion  with  the  Son ii,  1-2 

With  a  distinct  application  to  fathers,  young  men,  and  little 

children 13-27 

Whereunio  is  annexed  an  exhortation  to  abide  in  him      .        28-iii,  1-24 
That  the  fruit  of  his  manifestation  in  the  flesh  may  extend  to 
his  manifestation  in  glory. 

3.  Of  the  confirmation  and  fruit  of  this  abiding  through  the  Spirit  .      iv,  1-21 

II.  Conjointly, 

Of  the  testimony  of  the  Father,  and  Son,  and  Spirit;  on  which 
fai  h  in  Christ,  the  being  born  of  God,  love  to  God  and  his 
children,  the  keeping  his  commandments,  and  victory  over  the 
world  are  founded  v,  1-12 

The  parts  frequently  begin  and  end  alike.  Sometimes  there  is  an  allusion  in 
a  preceding  part,  and  a  recapitulation  in  the  subsequent.  Each  part  treats  of  a 
benefit  from  God,  and  the  duty  of  the  faithful  derived  therefrom  by  the  mosi 
nataial  irferences. 


1.  ST.  JOHN. 


1  That  which  was  from  the  beginning,  which  we  have  heard 
w^hich  we  have  seen  with  our  eyes,  which  we  have  beheld,  and 

2  our  hands  have  handled  of  the  Word  of  life :  (For  the  life  was 
manifested,  and  we  saw  it,  and  testify  and  declare  to  you  the 
eternal  life  which  was  with  the  Father,  and  was  manifested  to 

3  us:)  That  which  we  have  seen  and  heard  declare  we  to  you, 
that  ye  also  may  have  fellowship  with  us:  and  truly  our  fellow 

4  ship  is  with  the  Father,  and  with  his  Son  Jesus  Christ :  And 
these  things  write  we  to  you,  that  your  joy  may  be  full. 

5  And  this  is  the  message  which  we  have  heard  of  him,  and 
declare  to  you,  that  God  is  light,  and  in  him  is  no  darkness  at 

6  all.     If  we  say  we  have  fellowship  with  him,  and  walk  in  dark- 

7  ness,  we  lie,  and  do  not  the  truth.  But  if  we  walk  in  the  light, 
as  he  is  in  the  light,  we  have  fellowship  one  with  another,  and 

Verse  1.  That  which  was — here  means,  he  which  was  the  "Word  himself;  after- 
ward it  means,  that  which  they  had  heard  from  him  :  which  was — Namely,  with 
the  Father,  ver.  2,  before  he  was  manifested ;  from  the  beginning — This  phrase 
is  sometimes  used  in  a  limited  sense.  But  here  it  properly  means  from  eternity, 
being  equivalent  with  in  the  beginning,  John  i,  1 ;  that  which  we — The  apostles 
have  not  only  heard,  but  seen  with  our  eyes;  which  we  have  beheld — Attentively 
considered  on  various  occasions ;  of  the  word  of  life — He  is  termed  the  Word, 
John  i,  1 ;  the  life,  John  i,  4,  as  he  is  the  living  Word  of  God,  who,  with  the 
Father  and  the  Spirit,  is  the  fountain  of  life  to  all  creatures,  particularly  of 
spiritual  and  eternal  life. 

2.  For  the  life — The  living  Word,  was  manifested — In  the  flesh,  to  our  very 
senses ;  and  we  testify  and  declare — We  testify  by  declaring,  by  preaching  and 
writing,  ver.  3,  4 :  preaching  lays  the  foundation,  ver.  5-10 ;  writing  builds 
thereon  :  to  you — Who  have  not  seen  ;  the  eternal  life — Which  always  was,  and 
afterward  appeared  to  us.  This  is  mentioned  in  the  beginning  of  the  epistle. 
In  the  end  of  it  is  mentioned  the  same  eternal  life,  which  we  shall  always 
enjoy. 

3.  That  which  we  have  seen  and  heard — Of  him,  and  from  him,  decla-^e  we  to 
yo^i — For  this  end,  that  ye  also  may  have  fellowship  with  us — May  enjoy  the  same 
fellowship  which  we  enjoy:  and  truly  our  fellowship — Whereby  he  is  in  us,  and 
we  in  him;  is  with  the  Father,  and  with  his  Son — Of  the  Holy  Ghost  he  speaks 
afterward. 

4.  That  your  joy  may  be  full — So  our  Lord  also,  John  xv,  11 ;  x  vi,  22.  There 
is  a  joy  of  hope,  a  joy  of  faith,  and  a  joy  of  love.  Here  the  joy  of  faith  is  directly 
intended.  It  is  a  concise  expression:  your  joy — That  is,  your  faith,  and  the  joy 
ari;>ing  from  it;  but  it  likewise  implies  the  joy  of  hope  and  love. 

5.  And  this  is  the  sum  of  the  message  which  we  have  heard  of  him — The  Son 
of  God ;  that  God  is  light— The  light  of  wisdom,  love,  holiness,  glory.  What 
light  is  to  the  natural  eye,  that  God  is  to  the  spiritual  eye :  and  in  him  is  no 
darkness  at  all — No  contrary  principle.     He  is  pure,  unmixed  light. 

6.  If  we  say — Either  with  our  tongue,  or  in  our  heart,  if  we  endeavour  to  per- 
suade either  ourselves  or  others,  we  have  fellovjship  with  him — While  we  walk, 
either  inwardly  or  outwardly,  in  darkness — In  sin  of  any  kind,  we  do  not  the  truth 
-  Our  actions  prove  that  the  truth  is  not  in  us. 

7.  But  tf  we  walk  in  the  light— In  all  holiness,  as  God  is  (a  deeper  word  than 
walk,  and  more  worthy  of  God)  in  the  light— Then  we  may  truly  say,  we  havi 
felloivsMp  one  with  another— We  who  have  seen,  and  you  who  have  not  seen,  dc 
alike  enjoy  that  fellowship  with  God:  the  imitation  of  God  being  the  only  sur^ 


CHAPTER  II.  631 

8  the  blood  of  Jesus  Christ  his  Son  cleanseth  us  from  all  sin.     If 
we  say  we  have  no  sin,  we  deceive  ourselves,  and  the  truth  is 

9  not  in  us.     If  we  confess  our  sins,  he  is  faithful  and  just  to  for- 

five  us  our  sins,  and  to  cleanse  us  from  all  unrighteousness, 
f  we  say  we  have  not  sinned,  we  make  him  a  liar,  and  his  word 
is  not  in  >is. 
M.       My  beloved  children,  I  write  these  things  to  you,  that  ye  may 
not  sin.     But  if  any  one  sin,  we  have  an  Advocate  with  the 
i   Father,  Jesus  Christ  the  righteous,  And  he  is  the  propitiation 
for  our  Fins ;  and  not  for  ours  only,  but  also  for  the  sins  of  the 
!;   whole  world.     And  hereby  we  know  that  we  know  him,  if  wc 

4  keep   his    commandments.      He    that   saith,   I   know  him,   and 
keepeth  not  his  commandments,  is  a  liar,  and  the  truth  is  not 

5  in  hJai.     But  whoso  keepeth  his  word,  verily  in  him  the  love 


iroof  of  ■our  having  fellowship  with  him.  A?id  the  blood  of  Jesus  Christ  his  Son 
—With  the  grace  purchased  thereby;  cleanseth  us  from  all  sin — Both  original 
ind  aciMal,  taking  away  all  the  guilt  and  all  the  power. 

8.  If  we  say — Any  child  of  man,  before  his  blood  has  cleansed  us ;  we  have  no 
nn — Ti)  be  cleansed  from,  instead  of  confessing  our  sins,  ver.  9;  the  truth  is  not 
in  u;  -  Neither  in  our  mouth  nor  in  our  heart. 

3.  But  if  with  a  penitent  and  believing  heart,  we  confess  our  sijis,  he  is  faithful 
—  Because  he  had  promised  this  blessing,  by  the  unanimous  voice  of  all  his 
prophets.  Just — Surely  then  he  will  punish:  no,  for  this  very  reason  he  will 
pardon.  This  may  seem  strange;  but  upon  the  evangelical  principle  of  atone- 
ment and  redemption,  it  is  undoubtedly  true.  Because  when  the  debt  is  paid,  or 
the  purchase  made,  it  is  the  part  of  equity  to  cancel  the  bond,  and  consign  over 
the  purchased  possession :  both  to  forgive  us  our  sins — To  take  away  all  the  guilt 
of  them;  atid  to  cleanse  us  from  all  unrighteousness — To  purify  our  souls  from 
every  kind  and  every  degree  of  it. 

10.  Yet  still  we  are  to  retain,  even  to  our  lives'  end,  a  deep  sense  of  our  past 
sins.  Still,  if  we  say  we  have  not  sinned,  we  make  him  a  liar — Who  saith,  all 
have  sinned;  and  his  word  is  not  in  us — We  do  not  receive  it;  we  give  it  no 
place  in  our  hearts. 

11.  1.  My  beloved  children — So  the  apostle  frequently  addresses  the  whole  body 
of  Christians.  It  is  a  term  of  tenderness  and  endearment,  used  by  our  Lord  him- 
self to  his  disciples,  John  xiii,  33.  And  perhaps  many  to  whom  St.  John  now 
wrote  were  converted  by  his  ministry.  It  is  a  different  word  from  that  which 
is  translated  little  children  in  several  parts  of  the  epistle,  to  distinguish  it  from 
which  it  is  here  rendered  beloved  children.  I  write  these  things  to  you,  that  ye 
nay  not  sin — Thus  he  guards  them  beforehand  against  abusing  the  doctrine  of 
reconciliation.  All  the  words,  institutions,  and  judgments  of  God  are  levelled 
against  sin,  either  that  it  may  not  be  committed,  or  that  it  may  be  abolished. 
But  if  any  one  sin — Let  him  not  lie  in  sin,  despairing  of  help ;  we  have  an  Advo- 
cate— We  have  for  our  advocate  not  a  mean  person,  but  him  of  whom  it  was 
said.  This  is  my  beloved  Son :  not  a  guilty  person,  who  stands  in  need  of  pardon 
for  himself;  but  Jesus  Christ  the  righteous :  not  a  mere  petitioner,  who  relies 
pirel}   upon  liberality,  but  one  that  has  merited,  fully  merited,  whatever  he 

2.  And  he  is  the  propitiation — The  atoning  sacrifice,  by  which  the  wrath  of 
God  is  appeased ;  for  our  siiis — Who  believe :  and  not  for  ours  only,  but  also  for 
\he  sins  of  the  whole  world — Just  as  wide  as  sin  extends,  the  propitiation  extends 
also. 

3.  And  hereby  we  know  thai,  we  truly  and  savingly  know  him — As  the  advocate, 
I  he  righteous,  the  propitiation:  if  we  keep  his  commandments — Particularly  those 
of  faith  and  love. 

.5.  But  whoso  keepeth  his  word — His  commandments,  verily  in  him  the  love  oj 
God — Reconciled  to  us  through  Christ,  is  perfected — Is  perfectly  known :  Hereby 
— By  our  keeping  his  word,  we  know  that  we  are  in  him — So  is  the  tree  known 
by  its  fruits.  To  know  him,  to  be  in  him,  to  abide  in  him,  are  nearly  sjmonymous 
terms;  only  with  a  gradation :  knowledge,  communion,  constancy. 


632  I.  ST.  JOHN. 

6  of  God  is  perfected :  hereby  we  know  that  we  are  in  him.  He 
that  saith  he  abideth  in  him,  ought  himself  also  so  to  walk,  even 

7  as  he  walked.  Beloved,  I  write  not  a  new  commandment  to  you, 
but  the  old  commandment,  which  ye  have  had  from  the  begin 
ning ;  the  old  commandment  is  the  word  which  ye  have  hi-ard 

8  from  the  beginning.  Again,  I  do  write  a  new  commandment  to 
you,  which  is  true  in  him,  and  in  you:  for  the  darkness  is  passes 

9  away,  and  the  true  light  now  shineth.     He  that  saith  he  is  in  the 
iO  light,  and  hateth  his  brother,  is  in  darkness  until  now.     He  thai 

loveth  his  brother,  abideth  in  the  light,  and  there  is  no  occasion 

11  of  stumbling  in  him:  But  he  that  hateth  his  brother  is  in  dark- 
ness, and  walketh  in  darkness,  and  knoweth  not  whither  he 

12  goeth,  because  darkness  hath  blinded  his  eyes.  I  have  written 
to  you,  beloved  children,  because  your  sins  are  forgiven  you  for 

13  his  name  sake.  I  write  to  you,  fathers,  because  ye  have  known 
him  that  is  from  the  beginning.     I  write  to  you,  young  men, 

6.  He  that  saith  lie  abideth  in  him — Which  implies  a  durable  state,  a  constant, 
lasting  knowledge  of,  and  communion  with  him :  ought  himself — Otherwise  they 
are  vain  words,  so  to  vmlk  even  as  he  walked — In  the  world.  As  he  are  words 
that  frequently  occur  in  this  epistle.  Believers  having  their  hearts  full  of  him, 
easily  supply  his  name. 

7.  When  I  speak  of  keeping  his  word,  /  write  not  a  new  commandment — I  do 
not  speak  of  any  new  one ;  but  the  old  commandm£nt  which  ye  had — Even  from 
vour  forefathers. 

8.  Again,  I  do  write  a  neio  commandment  to  you — Namely,  with  regard  to 
loving  one  another.  A  commandment,  which,  though  it  also  was  given  long 
ago,  yet  is  truly  new  in  him,  and  In  you.  It  was  exemplified  in  him,  and  is  now 
fulfilled  by  you  in  such  a  manner  as  it  never  was  before.  For  there  is  no  com- 
parison between  the  state  of  the  Old  Testament  believers,  and  that  which  ye  now 
enjoy;  the  darkness  of  that  dispensation  is  passed  away;  and  Christ,  the  true 
light,  now  shineth  in  your  hearts. 

9.  He  that  saith,  he  is  in  the  light — In  Christ,  united  to  him,  and  hateth  his 
brother — (The  very  name  shows  the  love  due  to  him)  is  in  darkness  until  now — 
Void  of  Christ,  and  of  all  true  light. 

■  10.  He  that  loveth  his  brother— For  Christ's  sake,  abideth  in  the  light^Of  God, 
and  there  is  no  occasion  of  stumbling  in  Am— Whereas  he  that  hates  his  brotlier, 
is  an  occasion  of  stumbling  to  himself  He  stumbles  against  himself,  and  against 
all  things  within  and  without ;  while  he  that  loves  his  brother  has  a  free,  disen- 
cumbered journey. 

11.  He  that  hateth  his  brother— And  he  must  hate,  if  he  does  not  love  him; 
there  is  no  medium ;  is  in  darkness— In  sin,  perplexity,  entanglement.  He  walk- 
eth in  darkness,  and  knoweth  not  that  he  is  in  the  high  road  to  hell. 

12.  /  have  written  to  you,  beloved  childrejir— Thus  St.  John  bespeaks  all  to  whom 
he  writes.  But  from  the  13th  to  the  27th  verse  he  divides  them  particularly  into 
fathers,  young  men,  and  little  children:  because  your  sins  are  forgiven  you— As 
if  he  had  said,  This  is  the  sum  of  what  I  have  now  written.  He  then  proceeds 
to  other  things,  which  are  built  upon  this  foundation. 

13.  The  address  to  spiritual  fathers,  young  men,  and  little  children,  is  first 
proposed  in  this  verse,  wherein  he  says,  I  write  to  you,  fathers;  I  write  to  you, 
ycung  men;  I  write  to  you,  little  cnildren:  and  then  enlarged  upon;  in  domg 
which  he  says,  I  have  written  to  you,  fathers,  ver.  14.  I  have  written  to  you, 
young  men,  ver.  14-17.  I  have  written  to  you,  little  children,  ver.  18-27. 
Having  finished  his  address  to  each,  he  returns  to  all  together,  whom  he  again 
terms,  Yas  ver.  12,)  Beloved  children.  Fathers,  ye  have  known  him  that  is  from 
the  beginning— Ye  have  known  the  eternal  God,  in  a  manner  wherein  no  other, 
even  true  believers,  know  him.  Young  men,  ye  have  overcome  the  wicked  one — 
In  many  battles  by  the  power  of  faith.  'Little  children,  ye  have  known  the  Fathei 
—As  your  Father,  (though  ye  have  not  yet  overcome,)  by  the  Spirit  witnessing 
with  your  spirit,  that  ye  are  the  children  of  God. 


CHAPTER  II.  633 

because  ye  have  overcome  the  wicked  one.    I  write  to  you,  little 

14  children,  because  ye  have  known  the  Father.  I  have  written  to 
you,  fathers,  because  ye  have  known  him  that  is  from  the  begin- 
ning. I  have  written  to  you,  young  men,  because  ye  are  strong, 
and  the  word  of  God  abideth  in  you,  and  ye  have  overcome  the 

15  wicked  one.  Love  not  the  world,  neither  the  things  that  are  in 
the  world :  if  any  one  love  the  world,  the  love  of  the  Father  is 

16  n  Jt  in  him.  For  all  that  is  in  the  world,  the  desire  of  the  fleHh, 
and  the  desire  of  the  eye,  and  the  pride  of  life,  is  not  of  the 

17  Father,  but  is  of  the  world.  And  the  world  passeth  away,  and 
the  desire  thereof;  but  he  that  doth  the  will  of  God  abideth  for 

18  ever.  Little  children,  it  is  the  last  time :  and  as  ye  have  heard 
that  antichrist  cometh,  so  even  now  there  are  many  antichrists, 

19  whereby  we  know  that  it  is  the  last  time.  They  went  out  from 
us,  but  they  were  not  of  us :  for  if  they  had  been  of  us,  they 
would   have  continued  with   us :   but  they  went  ovt,   that   they 

20  might  be  made  manifest  that  they  were  not  all  of  us.  But  ye 
have  an  anointing   from   the  Holy  One,  and  know  all  things. 

21  I  have  not  written  to  you,  because  ye  know  not  the  truth  ;  but 

14.  I  have  written  to  you,  fathers — As  if  he  had  said,  Observe  well  what  I  but 
now  wrote.  He  speaks  very  briefly  and  modestly  to  these,  who  needed  not  much 
to  be  said  to  them,  as  having  that  deep  acquaintance  with  God  which  comprise.^ 
all  necessary  knowledge.  Young  men,  ye  are  strong — In  faith,  and  the  word  oj 
God  abideth  in  yon — Deeply  rooted  in  your  hearts,  whereby  ye  have  often  foiled 
your  great  adversary. 

15.  To  you  all,  whether  fathers,  young  men,  or  little  children,  I  say,  Love  nM 
the  world — Pursue  your  victory,  by  overcoming  the  world.  If  any  man  love  the 
world — Seek  happiness  in  visible  things,  he  does  not  love  God. 

16.  Tlie  desire  of  the  flesh — Of  the  pleasure  of  the  outward  senses,  whether  of 
the  taste,  smell,  or  touch:  the  desire  of  the  eye — Of  the  pleasures  of  imagination, 
(to  which  the  eye,  chiefly,  is  subservient,)  of  that  internal  sense,  whereby  we 
relish  whatever  is  grand,  new,  or  beautiful :  the  pride  of  life — All  that  pomp  in 
clothes,  houses,  furniture,  equipage,  manner  of  living,  which  generally  procure 
honour  from  the  bulk  of  mankind,  and  so  gratify  pride  and  vanity.  It  therefore 
directly  includes  the  desire  of  praise,  and  remotely,  covetousness.  All  these 
desires  are  not  from  God,  but  from  the  prince  of  this  world. 

17.  The  world  passeth  away,  and  the  desire  thereof — That  is,  all  that  can  gratify 
those  desires  passeth  away  with  it:  but.  he  that  doth  the  will  of  God — That  loves 
God,  not  the  world,  abideth — In  the  enjo^Ttient  of  what  he  loves,  for  ever. 

18.  Little  children,  it  is  the  last  time — The  last  dispensation  of  grace,  that  which 
is  to  continue  to  the  end  of  time,  is  begun  ;  ye  have  heard  that  antichrist  cometh — 
Under  the  term  antichrist,  or  the  spirit  of  antichrist,  he  includes  all  false  teachers, 
and  enemies  to  the  truth,  yea,  whatever  doctrines  or  men  are  contrary  to  Christ. 
It  seems  to  have  been  long  after  this  that  the  name  i)f  antichrist  was  appropriated 
lo  that  grand  adversary  of  Christ,  the  man  of  sin,  2  The.ss.  ii,  3.  Antichrist,  in 
St.  John's  sense,  that  is,  antichristianism,  has  been  spreading  from  his  time  till 
now;  and  will  do  so,  till  that  great  adversary  arises,  and  is  destroyed  by  Christ's 
coming. 

19.  They  were  not  of  us — When  they  went :  their  hearts  were  before  departed 
rom  God,  otherwise  they  v:ould  have  continued  with  us:  but  they  went  out  that 

^ievmisht  be  made  manifest — That  is,  this  was  made  manifest,  by  their  going  out. 

20.  Bid  ye  have  an  anointing — A  chrism;  perhaps  so  termed  in  opposition  to 
iie  name  of  antichrist,  an  inward  teaching  from  the  Holy  Spirit,  whereby  yt 
know  all  things — Necessary  for  your  preser»''ation  from  these  seducers,  and  for 
your  eternal  salvation.  St.  John  here  but  just  touches  upon  the  Holy  Ghost,  oi 
whom  he  speaks  more  largely,  chap,  iii,  24;  iv,  13;  v,  6. 

21.  I  have  written — Namely,  ver.  13,  to  you,  because  ye  know  the  truth — That  is, 
to  confirm  you  in  the  knowledge  ye  have  already.  Ye  know  that  no  lie  is  of  the 
'lutA — That  all  the  doctrines  of  these  antichrists  are  irreconcilable  to  it. 


634  I.  ST.  JOHN. 

because  ye  know  it,  and  that  no  lie  is  ol  the  truth.    Who  is  thai 

22  liar,  but  he  that  denieth  that  .lesus  is  the  Christ?    He  is  anti- 

23  christ  who  denieth  the  Father  and  the  Son.  Whosoever  denieth 
the  Son,  he  hath  not  the  Father  :  he  that  acknowledgeth  the  Son, 

24  hath  the  Father  also.  Therefore  let  that  abide  in  you  which  ye 
heard  from  the  beginning :  if  that  which  ye  heard  from  the  be- 
ginning abide  in  you,  ye  also  shall  abide  in  the  Son,  and  in  the 

25  Father.     And  this  is  the  promise  which  ye  hath  promised  us. 

26  eternal  life.    These  things  have  1  written  to  you  concerning  theiE 

27  that  seduce  you.  But  the  anointing  which  ye  have  received  of 
him  abideth  in  you  and  ye  need  not  that  any  should  teach  you, 
save  as  the  same  anointing  teacheth  you  of  all  things,  and  is  true, 
and  is  no  lie ;  and  as  it  has  taught  you,  ye  shall  abide  in  him. 

28  And  now,  beloved  children,  abide  in  him,  that  when  he  shall 
appear,  we  may  have  confidence,  and  not  be  ashamed  before  him 

29  at  his  coming.  Since  ye  know  that  he  is  righteous,  ye  know  that 
every  one  who  practiseth  righteousness  is  born  of  him. 

HI.      Behold  what  manner  of  love  the  Father  hath  bestowed  upon 

us,  that  we  should  be  called  the  children  of  God :  therefore  the 

2  world  knoweth  us  not,  because  it  knoweth  not  him.     Beloved, 

now  are  we  the  children  of  God,  and  it  doth  not  yet  appear  what 

we  shall  be ;  but  we  know,  when  he  shall  appear,  we  shall  be 

22.  Who  is  that  liar — "Who  is  guilty  of  that  lying,  but  he  who  denies  that  truth 
which  is  the  sum  of  all  Christianity:  that  Jesus  is  the  Christ;  that  he  is  the  Son 
of  God;  that  he  came  in  the  flesh,  is  one  undivided  truth;  and  he  that  denies  one 
part  of  this,  in  effect  denies  the  whole.  He  is  antichrist — And  the  spirit  of  anti- 
christ, who,  in  denying  the  Son,  denies  the  Father  also. 

23.  Whosoever  denieth  the  eternal  Son  of  God,  he  hath  not  communion  with 
the  Father,  but  he  that  truly  and  believingly  acknowledgeth  the  Son,  hath  com- 
munion with  the  Father  also. 

24.  If  that — Truth,  concerning  the  Father  and  the  Son,  ivhich  ye  have  heard 
from  the  beginning,  abide — Fixed  and  rooted  in  you,  ye  also  shall  abide  in  thai 
happy  communion  with  the  Son  and  the  Father. 

25.  He — the  Son,  hath  promised  us — if  we  abide  in  him. 

26.  These  things — From  ver.  21.  I  have  written  to  you — St.  John,  according 
to  his  custom,  begins  and  ends  with  the  same  form,  and  having  finished  a  kind 
of  parenthesis,  ver.  20-26,  continues,  ver.  27,  what  he  said  in  the  20th  verse, 
Concerning  them  that  would  seduce  you. 

27.  Ye  need  not  that  any  should  teach  you,  save  as  that  anointing  teacheth  you— 
Which  is  always  the  same,  always  consistent  with  itself.  But  this  does  Lot  ex- 
clude our  need  of  being  taught  by  them  who  partake  of  the  same  anointini5^;  of 
all  things — Which  it  is  necessary  for  you  to  know;  and  is  no  lie — Like  that 
which  antichrist  teaches.  Ye  shall  abide  in  him — This  is  added  both  by  way 
of  comfort  and  of  exhortation.  The  whole  discourse,  from  ver.  18  to  this,  is 
peculiarly  adapted  to  little  children. 

28.  And  now,  beloved  children — Having  finished  his  address  to  each,  he  now 
returns  to  all  in  general:  abide  in  him,  that  wr — A  modest  expression,  may  not 
be  ashamed  be/ore  him  at  his  coming — O  how  will  ye,  Jews,  Socinians,  nominal 
Christians,  be  ashamed  in  that  day! 

29.  Every  one — And  none  else,  who  practiseth  righteousness — From  a  believing, 
loving  heart,  is  born  of  him — For  all  his  children  are  like  himself. 

III.  1.  That  we  should  be  called — That  is,  should  be  the  children  of  God,  there- 
fore the  world  knoweth  us  not — They  know  not  what  to  make  of  us.  We  are  a 
mystery  to  them. 

2.  It  doth  not  yet  appear — Even  to  ourselves,  what  we  shall  be — It  is  something 
ineffable,  which'will  raise  the  children  of  God  to  be  in  a  manner  as  God  himself. 
But  we  know — In  general,  that  ivhen  he — The  Son  of  God,  shall  appear,  we  shall 
*e  like  him — The  glory  of  God  penetrating  our  inmost  substance,  for  we  shall  std 


CHAPTER  III.  i"Sh 

S  like  hi'm,  for  we  shall  see  him  as  he  is.     And  every  one  thai  lialh 

4  this  hope  in  him  purifieth  himself  even  as  he  is  pure     Whosoever 
committeth  sin  transgresseth  also  the  law  ;  for  sin  is  the  trans- 

5  gression  of  the  law.     And  ye  know  that  he  was  manifested  to 

6  take  away  our  sin,  and  in  him  is  no  sin.     Whosoever  abideth  in 
him,   sinneth   not;   whosoever  sinneth,   seeth   him   not,   neither 

7  knoweth  him.     Beloved  children,  let  no  one  deceive  you.     lie 
that  practiseth  righteousness  is  righteous,  even  as  he  is  righteous. 

8  He  that  committeth  sin  is  of  the  devil ;  for  the  devil  sinneth  from 
the  beginning :   to  this  end  the  Son  of  God  was  manifested,  to 

9  destroy  the  works  of  the  devil.    Whosoever  is  born  of  God  doth 
not  commit  sin  ;  for  his  seed  abideth  in  him,  and  he  cannot  sin, 

10  because  he  is  born  of  God.  Hereby  the  children  of  God  are 
manifested  and  the  children  of  the  devil :  whosoever  practiseth 
not  righteousness  is  not  of  God  ;  neither  he  that  loveth  not  his 

11  brother.     For  this  is  the  message  which  ye  have  heard  from  the 

12  beginning,  that  we  love  one  another.     Not  as  Cain,  luho  was  of 

13  the  wicked  one,  and  slew  his  brother.  And  wherefore  slew  he 
him?    Because  his  own  works  were  evil,  and  his  brother's  right- 

14  eous.  Marvel  not,  my  brethren,  if  the  world  hate  you.  We 
know  that  we  are  passed  from  death  to  life,  because  we  love 


kirn  as  he  is — Manifestly  without  a  veil.    And  that  sight  will  transform  us  into 
the  same  likeness. 

3.  And  every  one  that  hath,  this  hope  in  him — In  God. 

4.  Whosoever  committeth  sin — Thereby  transgresseth  the  holy,  just,  and  good 
law  of  God,  and  so  sets  his  authority  at  naught:  for  this  is  implied  in  the  veiy 
nature  of  sin. 

5.  And  ye  know  that  he — Christ,  was  manifested — That  he  came  into  the  world 
tor  this  very  purpose,  to  take  away  our  sins — To  destroy  them  all,  root  and 
Dranch,  and  leave  none  remaining.  And  in  him  is  no  sin — So  that  he  could  not 
suffer  on  his  own  account,  but  to  make  us  as  himself. 

6.  Whosoever  abideth  in  communion  with  him — By  loving  faith,  sinneth  not- 
While  he  so  abideth.    Whosoever  sinneth  certainly  seeth  him  not — The  loving  eye 
of  his  soul  is  not  then  fixed  upon  God;  neither  doth  he  then  experimentally  know 
him — Whatever  he  did  in  time  past. 

7.  Let  no  one  deceive  you — Let  none  persuade  you,  that  any  man  is  righteous, 
but  he  that  \m'\^ovm\y  fractiseth  righteousness:  he  alone  is  righteous — After  the 
example  of  his  Lord. 

8.  He  that  committeth  sin  is  a  child  of  the  devil:  for  the  devil  sinneth  from  the 
beginning — That  is,  was  the  first  sinner  in  the  universe,  and  has  continued  to  sin 
ever  since.     The  Son  of  God  was  manifested  to  destroy  the  works  of  the  devil- 
All  sin.     And  will  he  not  perform  this  in  all  that  trust  in  him"? 

9.  Whosoever  is  born  of  God — By  living  faith,  whereby  God  is  continually 
breathing  spiritual  life  into  his  soul,  and  his  soul  is  continually  breathing  ou; 
love  and  prayer  to  God,  doth  not  commit  sin.  For  the  Divine  seed — Of  lovmg 
faith,  abideth  in  him :  and — So  long  as  it  doth,  he  cannot  sin,  because  he  is  born 
)/  God — Is  inwardly  and  universally  changed. 

10.  Neither  he  that  loveth  not  his  brother — Here  is  the  transition  from  the  gene- 
lal  piopcsition  to  one  particular. 

12.  Who  was  of  the  wicked  one — Who  showed  he  was  a  child  of  the  devil,  by 
feilling  his  brother.  And  wherefore  slew  he  him — For  any  fault  1  No,  but  just  tho 
reverse  ;  for  his  goodness. 

13.  Marvel  not  if  the  world  hate  you — For  the  same  cause. 

14.  We  knoio — As  if  he  had  said,  we  ourselves  could  not  love  otir  brethren, 
unless  we  were  passed  from  spiritual  death  to  life :  that  is,  born  of  God.  He 
that  loveth  not  his  brother  abideth  in  death — That  is,  is  not  bom  of  God.  AnH 
tic  that  Is  not  born  of  God,  cannot  love  his  brother. 


636  I.  ST.  JOHN. 

the  brethren :  he  that  loveth  not  his  brother  abidelh  in  death, 
15  Whosoever  hateth  his  brother  is  a  murderer,  and  ye  know  no 
10  murderer  hath  eternal  life  abiding  in  him.    Hereby  we  know  the 

love  of  God,  because  he  laid  down  his  life  for  us;  and  we  ought 

17  to  lay  down  our  lives  for  the  brethren.  But  whoso  hath  this 
world's  good,  and  seeth  his  brother  have  need,  and  shutteth  up 
his  bowels  of  compassion  from  him  how  dwelleth  the  love  oi 

18  God  in  him?     My  beloved  children,  lei  us  love  not  in  woid, 

19  neither  in  tongue,  but  in  deed,  and  in  truth.  And  hereby  we 
know  that  we  are  of  the  truth,  and  shall  assure  our  hearts  before 

20  him.     For  if  our  heart  condemn  us,  God  is  greater  than   oui 

21  heart,  and  knoweth  all  things.     Beloved,  if  our  heart  condemn 

22  us  not,  then  have  we  confidence  toward  God.  And  whatsoever 
we  ask,  we  receive  of  him,  because  we  keep  his  commandments, 

23  and  do  those  things  that  are  pleasing  in  his  sight.  And  this  is 
his  commandment,  that  we  should  believe  on  the  name  of  his 
Son  Jesus  Christ,  and  love  one  another,  as  he  hath  given  us 


15.  He,  I  say,  abideth  in  spiritual  death,  is  void  of  the  life  of  God.  For  who- 
soever hateth  his  brother — And  there  is  no  medium  between  loving  and  hating 
him,  is,  in  God's  account,  a  murderer — Every  degree  of  hatred  being  a  degree 
of  the  same  temper  which  moved  Cain  to  murder  his  brother.  And  no  murderer 
hath  eternal  life  abiding  in  him.  But  every  loving  believer  hath.  For  love  is 
the  beginning  of  eternal  life.     It  is  the  same  in  substance  with  glory. 

16.  The  word  God  is  not  in  the  original.  It  was  omitted  by  the  apostle  just  as 
the  particular  name  is  omitted  by  Mary,  when  she  says  to  the  gardener.  Sir,  if 
thou  hast  born  him  hence :  and  by  the  Church,  when  she  says,  Let  him  kiss  me 
with  the  kisses  of  his  mouth,  Sol.  Song  i,  1,  in  both  which  places  there  is  a 
language,  a  very  emphatical  language,  even  in  silence.  It  declares  how  totally 
the  thoughts  were  possessed  by  the  blessed  and  glorious  subject.  It  expresses 
also  the  superlative  dignity  and  amiableness  of  the  person  meant;  as  though  he, 
and  he  alone,  was,  or  deserved  to  be,  both  known  and  admired  by  all.  Because 
he  laid  down  his  life — Not  merely  for  sinners,  but  for  us  in  particular.  From  this 
truth  believed,  from  this  blessing  enjoyed,  the  love  of  our  brethren  takes  its  rise, 
which  may  very  justly  be  admitted  as  an  evidence  that  our  faith  is  no  delusion. 

17.  But  whoso  hath  this  world's  good — Worldly  substance,  far  less  valuable  than 
life,  and  seeth  his  brother  have  need — (The  very  sight  of  want  knocks  at  the  door 
of  the  spectator's  heart,)  and  shntteth  up — Whether  asked  oi  not,  his  bowels  of 
compassion  from  him,  how  dwelleth  the  love  of  God  in  him? — Certainly  not  at  all, 
however  he  may  talk,  ver.  18,  of  loving  God. 

18.  Not  in  word — Only,  but  in  deedr—ln  action  :  not  in  tongue — by  empty  pro 
fessions,  but  in  truth. 

19.  And  hereby  we  know — We  have  a  farther  proof,  by  this  real  operative  love, 
that  we  are  of  the  truth — That  we  have  true  faith,  that  we  are  true  children  cf 
God,  and  shall  assure  our  hearts  before  him — Shall  enjoy  the  assurance  of  his 
favour,  and  the  testimony  of  a  good  conscience  toward  God.  The  heart,  in 
St.  John's  language,  is  the  conscience.  The  word  conscience  is  not  found  in 
his  writings. 

20.  For  if— we  have  not  this  testimony ;  if  in  any  thing  our  heart — Our  own 
"icnscience,  condemn  us — Much  more  does  God,  who  is  greater  than  our  heart- 
An  infinitely  holier,  and  a  more  impartial  judge;  and  knoweth  all  things — So 
that  there  is  no  hope  of  hiding  it  from  him. 

21.  If  our  heart  condemn  us  not — If  our  conscience,  duly  enlightened  by  the 
word  and  Spirit  of  God,  and  comparing  all  our  thoughts,  words,  and  works  with 
that  word,  pronounce  that  they  agree  therewith ;  then  have  we  confidence  toward 
God — Not  only  our  consciousness  of  his  favour  continues  and  increases,  but  we 
have  a  full  persuasion,  that  whrtsoever  we  ask,  we  shall  receive  of  him. 

23.  And  this  is  his  commandment — All  his  commandments  in  one  word,  thai 
we  should  believe  and  love — In  the  manner  and  degree  which  h'  hath  tausrht 
This  is  the  greatest  and  most  important  command  that  ever  issued  from  ih" 


CHAPTER  IV  637 

24  commandment.  And  he  that  keepeth  his  commandments,  abiileth 
in  Him,  and  He  in  him  ;  and  hereby  we  know  that  he  abideth  in 
us,  by  the  Spirit  which  he  hath  given  us. 

IV.  Beloved,  believe  not  every  spirit,  but  try  the  spirits,  whether 
they  are  of  God,  because  many  false  prophets  are  gone  out  into 

2  the  world.  Hereby  ye  know  the  Spirit  of  God  :  every  spirit 
which  confesseth  Jesus  Christ,  who  is  come  in  the  flesh,  is  of 

3  God.  And  every  spirit  which  confesseth  not  Jesus  Christ,  who 
is  come  in  the  flesh,  is  not  of  God :  and  this  is  that  spirit  of 
antichrist,  whereof  ye  have   heard   that  it   cometh :   and  now 

4  already  is  it  in  the  world.  Ye  are  of  God,  beloved  children, 
and  have  overcome  them ;  because  greater  is  he  that  is  in  you, 

5  than  he  that  is  in  the  world.     They  are  of  the  world  ;  therefore 

6  speak  they  of  the  world,  and  the  world  heareth  them.  We  are 
of  God  :  he  that  knoweth  God  heareth  us  :  he  that  is  not  of  God, 
heareth  not  us ;  hereby  know  we  the  Spirit  of  truth,  and  the 

7  spirit  of  error.  Beloved,  let  us  love  one  another;  for  love  is  of 
God,  and  every  one  that  loveth  is  born  of  God,  and  knoweth 

8  God.     He  that  loveth  not,  knoweth  not  God  ;  for  God  is  love. 

9  Hereby  was  manifested  the  love  of  God  toward  us,  because  God 
sent  his  only  begotten  Son  into  the  world,  that  we  might  live 

10  through  him.     Herein  is  love ;  not  that  we  loved  God,  but  that 

11  he  loved  us,  and  sent  his  Son  a  propitiation  for  our  sins.  Be- 
loved, if  God  so  loved  us,  we  ought  also  to  love  one  another. 

12  No  man  hath  seen  God  at  any  time.     If  we  love  one  another, 

throne  of  glory.  If  this  be  neglected,  no  other  can  be  kept:  if  this  be  observed, 
all  others  are  easy. 

24.  And  he  that  keepeth  his  commandments — That  thus  believes  and  loves, 
abideth  in  him,  and  God  in  him.  And  hereby  we  knmo  that  he  abideth  in  us,  bij 
the  Spirit  which  he  hath  given  us — Which  witnesses  with  our  spirits,  that  we  are 
his  children,  and  brings  forth  his  fruits  of  peace,  love,  holiness.  This  is  the 
transition  to  the  treating  of  the  Holy  Spirit,  which  immediately  follows. 

IV.  1.  Believe  not  every  spirit — Whereby  any  teacher  is  actuated  ;  but  try  the 
spirits — By  the  rule  which  follows.  We  are  to  try  all  spirits  by  the  written 
word:  to  the  law  and  to  the  testimony !  If  any  man  speak  not  according  to  these, 
the  spirit  which  actuates  him  is  not  of  God. 

2.  Every  spirit — Or  teacher,  which  confesseth — Both  with  heart  and  voice,  Jesui 
Christy  who  is  come  in  the  fiesh,  is  of  God — This  his  coming  presupposes,  contains, 
and  draws  afler  it  the  whole  doctrine  of  Christ. 

3.  Ye  have  heard — From  our  Lord,  and  us,  that  it  cometh. 

4.  Ye  have  overcome  these  seducers,  because  greater  is  the  Spirit  of  Christ  that 
is  in  you,  than  the  spirit  of  antichrist  that  is  in  the  world. 

5.  They — Those  false  prophets,  are  of  the  world — Of  the  number  of  those  that 
know  not  God :  therefore  speak  they  of  the  world — From  the  same  principle, 
wisdom,  spirit,  and  oi  consequence  the  world  heareth  them — With  approbation. 

6.  We — Apostles,  are  of  God — Immediately  taught  and  sent  by  him.  Hereby 
vie  know — From  what  is  said,  ver.  2-6. 

7.  Let  us  love  one  another — From  the  doctrine  he  has  just  been  defending,  he 
d!aws  this  exhortation — It  is  by  the  Spirit  that  the  love  of  God  is  shed  abroad  in 
our  hearts.    Every  one  that  truly  loveth  God  and  his  neighbour,  is  born  of  God. 

8.  God  is  love — This  little  sentence  brought  St.  John  more  sweetness,  even 
in  the  time  he  was  writing  it,  than  the  whole  world  can  bring.  God  is  of^en 
styled  holy,  righteous,  wise :  but  not  holiness,  righteousness,  or  wisdom  in  the 
abstract :  as  he  is  said  to  be  love :  intimating  that  this  is  his  darling,  his  reigning 
attribute;  the  attribute  that  sheds  an  amiable  glory  on  all  his  other  perfections. 

12.  If  we  love  one  another,  God  abideth  in  us — This  is  treated  of,  ver.  IS-lfi; 
and  his  love  is  perfected — Has  its  full  effect,  in  us — This  is  treated  of.  vel.  17-19 
41 


638  I.  ST.  JOHN. 

13  God  abideth  in  us,  and  his  love  is  perfected  in  us.  Hereby  we 
know  that  we  abide  in  him,  and  he  in  us,  because  he  hath  given 

14  us  of  his  Spirit.     And  we  have  seen  and  testify,  that  the  Father 

15  sent  the  Son  to  he  the  Saviour  of  the  world.  Whosoever  shall 
confess,  that  Jesus  is  the  Son  of  God,  God  abideth  in  him,  and 

10  he  in  God.  And  we  know  and  believe  the  love  that  God  hath  to 
us.     God  is  love,  and  he  that  abideth  in  love,  abideth  in  God, 

17  and  God  in  him.  Hereby  is  our  love  made  perfect,  that  we  maj 
have  boldness  in  the  day  of  judgment,  because  as  he  is,  so  are 

18  we  in  this  world.  There  is  no  fear  in  love,  but  perfect  love 
rasteth  out  fear,  because  fear  hath  torment.     He  that  feareth  is 

11  JOt  made  perfect  in  love.     We  love  him,  because  he  first  loved 

20  us.  If  any  man  say,  I  love  God,  and  hateth  his  brother,  he  is  a 
liar;  for  he  that  loveth   not  his  brother,  whom  he  hath  seen, 

21  how  can  he  love  God,  whom  he  hath  not  seen?  And  this  com- 
mandment have  we  from  him,  that  he  who  loveth  God,  love  his 
brother  also. 

V.       Whosoever  believeth  that  Jesus  is  the  Christ  is  born  of  God  , 

and  every  one  who  loveth  him  that  begat,  loveth  him  also  that  is 

3  begotten  of  him.     Hereby  we  know  that  we  love  the  children 

3  of  God,  when  we  love  God,  and  keep  his  commandments:  For 

this  is  the  love  of  God,  that  we  keep  his  commandments ;  and 

14.  And  in  consequence  of  this,  we  have  seen  and,  testify,  that  the  Father  sent 
the  Son — These  are  the  foundation  and  the  criteria  of  our  abiding  in  God,  and 
God  in  us,  the  communion  of  the  Spirit,  and  the  confession  of  tlie  Son. 

15.  Whosoever  shall — From  a  principle  of  loving  faith,  openly  confess — In  tlie 
face  of  all  opposition  and  danger,  that  Jesus  is  the  Son  of  God,  God  abideth  in  him. 

16.  And  we  know  aiid  believe — By  the  same  Spirit,  the  love  that  God  hath  to  us. 

17.  Hereby — That  is,  by  this  communion  with  God,  is  our  love  made  perfect; 
that  we  may — That  is,  so  that  we  shall  have  boldness  in  the  day  of  judgment — 
When  all  the  stout-hearted  shall  tremble;  because  as  he — Christ,  is — All  love,  so 
are  we — Who  are  fathers  in  Christ,  even  in  this  world. 

18.  There  is  no  fear  in  love — No  slavish  fear  can  be  where  love  reigns ;  but 
perfect,  adult  love  casteth  out  slavish /e«r;  because  such /ear  hath  torment,  and 
so  is  inconsistent  with  the  happiness  of  love.  A  natural  man  has  neither  fear 
nor  love :  one  that  is  awakened,  fear  without  love ;  a  babe  in  Christ,  love  and 
fear ;  a  father  in  Christ,  love  without  fear. 

19.  We  love  him,  because  he  first  loved  us — This  is  the  sum  of  all  religion,  the 
genuine  model  of  Christianity.  None  can  say  more.  Why  should  any  one  say 
less  7  or  less  intelligibly  1 

20.  Whom  he  hath  seen — Who  is  daily  presented  to  his  senses,  to  raise  his 
nsteem,  and  move  his  kindness  or  compassion  toward  him. 

21.  And  this  commandment  have  we  from  him — Both  God  and  Christ;  that  he 
who  loveth  God,  love  his  brother — Every  one,  wliatever  his  opinions  or  mode  of 
worship  be,  purely  because  he  is  the  child  and  bears  the  image  of  God.  Bigotry 
is  properly  the  want  of  this  pure  and  universal  love.  A  bigot  only  loves  those 
who  embrace  his  opinions,  and  receive  his  way  of  worship;  and  he  loves  them 
for  that,  and  not  for  Christ's  sake. 

V.  The  scope  and  sum  of  this  whole  paragraph  appears  from  Ihe  conclusion 
of  it,  ver.  13.  These  things  have  I  written  to  you  who  believe,  that  ye  may 
know  that  ye  vho  believe  have  eternal  life.  So  faith  is  the  first  and  last  point 
with  St.  John  also.  Every  one  who  loveth  God  that  begat,  loveth  him  also  that  ii 
begotten  of  him — Hath  a  natural  affection  to  all  his  brethren. 

2.  Hereby  we  knovj — This  is  a  plain  proof,  that  we  love  the  children  of  God — 
As  his  children. 

3.  For  this  is  the  love  of  God — The  only  sure  proof  of  it,  that  we  keep  hit 
commandments;  and  his  commandments  are  not  grievous — To  any  that  are  born 
of  God 


CHAPTER  V.  63y 

4  his  commandments  are  not  grievous.     For  whais(»ever  is  born 
of  God  overcometh  the  world  ;  and  this  is  the  vicUiry  that  over- 

5  Cometh  the  world,  even  our  faith.     Who  is  he  that  overcometh 
the  world,  but  he  that  believeth  that  Jesus  is  the  Son  of  God  ? 

6  This  i?  he  that  came  by  water  and  blood  ;  even  Jesus  Christ ;  not 
by  the  water  only,  but  by  the  water  and  the  blood ;  and  it  is  the 

7  Spirit  who  testifieth ;  because  the  Spirit  is  truth.     For  there  are 
three  that  testify  on  earth,  the  Spirit,  and  the  water,  and  the 

8  blood,  and  these  three  agree  in  one.     And  there  are  three  that 
testify  in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghost, 

4.  For  whatsoever — This  expression  implies  the  most  unlimited  universality ; 
15  born  of  God  overcometh  the  world — Conquers  whatever  it  can  lay  in  the  way, 
either  tc  allure  or  fright  the  children  of  God  from  keeping  his  commandments. 
And  this  is  the  victory — The  grand  means  of  overcoming,  even  our  faith — seeing 
all  things  are  pos-sible  to  him  that  believeth. 

5.  Who  is  he  that  overcmneth  the  world? — That  is  superior  to  all  worldly  care, 
desire,  fearl  Every  believer,  and  none  else.  The  seventh  verse  (usually  so 
reckoned')  is  a  brief  recapitulation  of  all  which  has  been  before  advanced  con- 
cerning tne  Father,  the  Son,  and  the  Spirit.  It  is  cited  in  conjimction  with  the 
sixth  and  eighth,  by  Tertullian,  Cyprian,  and  an  iminterrupted  train  of  fathers. 
And  indeed  what  the  sun  is  in  the  world,  what  the  heart  is  in  a  man,  what  the 
needle  is  in  the  mariner's  compass,  this  verse  is  in  the  epistle.  By  this,  the 
sixth,  eighth,  and  ninth  verses  are  indissolubly  connected:  as  will  be  evident 
beyond  all  contradiction,  when  they  are  accurately  considered. 

G.  This  is  he — St.  John  here  shows  the  immovable  foundation  of  that  faith, 
that  Jesus  is  the  Son  of  God;  not  only  the  testimony  of  man,  but  the  firm,  indu- 
bitable testimony  of  God ;  who  came — Jesus  is  he  of  whom  it  was  promised  thai 
he  should  come:  and  who  accordingly  is  come.  And  this  the  Spirit,  and  the 
water,  and  the  blood  testify:  Even  Jesus — Who  coming  by  water  and  blood,  i^ 
by  this  very  thing  demonstrated  to  be  the  Christ ;  not  by  the  ivater  only — Wherein 
he  was  baptized:  but  by  the  water  and  the  blood — Which  he  shed  when  he  had 
finished  the  work  his  Father  had  given  him  to  do.  He  not  only  undertook  at  his 
baptism  to  fulfil  all  righteousness,  but  on  the  cross  accomplished  what  he  had 
undertaken :  in  token  whereof,  when  all  was  finished,  blood  and  M^ater  came  out 
of  his  side.  And  it  is  the  Spirit  who  likewise  testijieth — Of  Jesus  Christ,  named 
by  Moses  and  all  the  prophets,  by  John  the  Baptist,  by  all  the  apostles,  and  in  all 
the  writings  of  the  New  Testament.  And  against  his  testimony  there  can  be  no 
exception,  because  the  Spirit  is  truth — The  very  God  of  truth. 

7.  What  Bengelius  has  advanced  both  concerning  the  transposition  of  these 
two  verses,  and  the  authority  of  the  controverted  verse,  partly  in  his  Gnomon, 
and  partly  in  his  Apparatus  Criticus,  will  abundantly  satisfy  any  impartial  per- 
son. For  there  are  three  that  testify — Literally,  testifying  or  bearing  witness — 
The  participle  is  put  for  the  noun  witnesses,  to  intimate  that  the  act  of  testifying, 
and  the  effect  of  it,  are  continually  present.  Properly,  persons  can  only  testify; 
and  that  three  are  described  testifying  on  earth,  as  if  they  were  persons,  is 
elegantly  subservient  to  the  three  Persons  testifying  in  heaven;  the  Spirit — In 
the  word,  confirmed  by  miracles;  the  water — Of  baptism,  wherein  we  are  dedi- 
cated to  the 'Son,  (with  the  Father  and  the  Spirit,)  typifying  his  spotless  purity, 
and  the  inward  purifying  of  our  nature;  and  the  blood — Represented  in  the 
Lord's  supper,  and  applied  to  the  consciences  of  believers.  And  these  three 
Harmoniously,  agree  in  one — In  bearing  the  same  testimony,  that  Jesus  Christ  is 
the  Divine,  the  complete,  the  only  Saviour  of  the  world. 

8.  And  f.here  are  three  that  testify  in  heaven — The  testimony  of  the  Spirit,  tne 
Waaler,  and  the  blood,  is  by  an  eminent  gradation  corroborated  by  three,  who 
still  give  a  greater  testimony;  the  Father — Who  clearly  testified  of  the  Son,  both 
at  his  baptism,  and  at  his  transfiguration ;  the  Word — Who  testified  of  himself, 
on  many  occasions,  while  he  was  on  eafth,  and  again  with  still  greater  solem- 
nity, after  his  ascension  into  heaven;  Rev.  i,  5;  xix,  13.  And  the  Spirit — Whose 
testimony  was  added,  chiefly  after  his  glorification;  chap,  ii,  27;  John  xv,  2fi; 
Acts  V,  32;  Rom.  viii,  16.  Arid  these  three  are  one — Even  as  those  two,  the  Fa- 
ther and  the  Son,  are  one,  John  x,  30.     Nothing  can  separate  the  Spirit  from  th« 


fi40  I.  ST.  JOHN. 

9  and  these  three  are  one.     If  we  receive  the  testimony  of  men, 
the  testimony  of  God  is  greater ;  and  this  is  the  testimony  of 

10  God,  which  he  hath  testified  of  his  Son.  He  that  believeth  on 
the  Son  of  God,  hath  the  testimony  in  himself.  He  that  believeth 
not  God,  hath  made  him  a  liar,  because  he  believeth   not  the 

1 1  testimony  which  he  hath  testified  of  his  Son.  And  this  is  the 
testimony,  that  God  hath  given  us  eternal  life,  and  this  life  is  in 

12  his  Son.  He  that  hath  the  Son  hath  life ;  and  he  that  hath  nof 
the  Son  of  God  hath  not  life. 

13  These  things  have  I  written  to  you  who  believe  on  the  name 
of  the  Son  of  God  ;  that  ye  may  know  that  ye  who  believe  on 

14  the  name  of  the  Son  of  God  have  eternal  life.     And  this  is  the 


Father  and  the  Son.  If  he  were  not  one  with  the  Father  and  the  Sen,  the  apostle 
ought  to  have  said,  the  Father  and  the  Word  (who  are  one)  and  the  Spirit  are 
two.  But  this  is  contrary  to  the  whole  tenor  of  revelation.  It  remains,  that 
these  three  are  one.  They  are  one  in  essence,  in  knowledge,  in  will,  and  in 
their  testimony. 

It  is  observable,  the  three  in  the  one  verse  are  opposed,  not  conjointly,  but 
severally  to  the  three  in  the  other;  as  if  he  had  said,  not  only  the  Spirit  testi- 
fies, but  also  the  Father;  John  v,  37.  Not  only  the  water  but  also  the  Word; 
John  iii,  11;  x,  41.  Not  only  the  blood,  but  also  the  Holy  Ghost,  John  xv,  26, 
&c.  It  must  now  appear  to  every  reasonable  man,  how  absolutely  necessary  the 
eighth  verse  is.  St.  John  could  not  think  of  the  testimony  of  the  Spirit,  and 
water,  and  blood,  and  subjoin,  the  testimony  of  God  is  greater,  without  thinking 
also  of  the  testimony  of  the  Son  and  Holy  Ghost,  yea,  and  mentioning  it  in  so 
solemn  an  enumeration.  Nor  can  any  possible  reason  be  devised,  why  without 
three  testifying  in  heaven,  he  should  enumerate  three,  and  no  more,  who  testify 
on  earth — The  testimony  of  all  is  given  on  earth,  not  in  heaven,  but  they  who 
testify  are  part  on  earth,  part  in  heaven ;  the  witnesses  who  are  on  earth  testify 
chiefly  concerning  his  abode  on  earth,  though  not  excluding  his  state  of  exalta- 
tion. The  witnesses  who  are  in  heaven  testify  chiefly  concerning  his  glory  at 
God's  right  hand,  though  not  excluding  his  state  of  humiliation. 

The  seventh  verse  therefore,  with  the  sixth,  contains  a  recapitulation  of  the 
whole  economy  of  Christ,  from  his  baptism  to  pentecost:  the  eighth,  the  sum 
of  the  Divine  economy,  from  the  time  of  his  exaltation. 

Hence  it  farther  appears,  that  this  position  of  the  seventh  and  eighth  verses, 
which  places  those  who  testify  on  earth  before  those  who  testify  in  heaven,  is 
abundantly  preferable  to  the  other,  and  affords  a  gradation  admirably  suited  tc 
the  subject. 

9.  If  we  receive  the  testimony  of  men — As  we  do  continually,  and  must  do  in  a 
thousand  instances;  the  testimony  of  God  is  greater — Of  higher  authority,  and 
much  more  worthy  to  be  received ;  namely,  this  very  testimony,  which  God  the 
Father,  together  with  the  Word  and  the  Spirit,  hath  testified  of  his  Son,  as  the 
Saviour  of  the  world. 

10.  He  that  believeth  on  the  Son  of  God,  halh  the  testimony — The  clear  evidence 
of  this,  in  himself:  he  that  believeth  not  God  in  this,  hath  made  him  a  liar, 
because  he  supposes  that  to  be  false  which  God  has  expressly  testified. 

11.  And  this  is  the  sum  of  that  testimony,  that  God  hath  given  us  a  title  to, 
and  the  real  beginning  of,  eternal  life:  and  that  this  is  purchased  by,  and  trea- 
sured up  in  his  Son,  who  has  all  the  springs  and  the  fulness  of  it  in  himself,  to 
communicate  to  his  body  the  Church,  first  in  grace,  and  then  in  glory. 

13.  It  plainly  follows,  He  that  hath  the  Son — Living  and  reigning  in  him  by 
faith,  hath  this  life;  he  that  hath  not  the  Son  of  God,  hath  not  this  life — Hath  no 
part  or  lot  therein.  In  the  former  clause  the  apostle  says,  simply,  the  Son ; 
because  believers  know  him:  in  the  latter,  the  Son  of  God,  that  unbelievers 
may  know  how  great  a  blessing  they  fall  short  of. 

13.  These  things  have  I  written — In  the  introduction,  chap,  i,  4,  he  said,  I 
write ;  now,  in  the  close,  I  have  written ;  that  ye  may  know — With  a  fuller  and 
stronger  assurance,  that  ye  have  eternal  life. 

14.  And  w«— Who  believe,  have  this  farther  confidence  in  Mm.  that  he  kearetA- 


CHAPTER  V.  641 

confidence   which  we  have   in   him,   that  if  we  ask   any  thing 

15  according  to  his  will,  he  heareth  us.  And  if  we  know  that  he 
heareth  us,  whatsoever  we  ask,  we  know  that  we  have  the  peti- 

16  tions  which  we  have  asked  of  him.  If  any  one  see  his  brother 
sin  a  sin  which  is  not  unto  death,  let  him  ask,  and  he  will  give 

17  him  life  for  them  that  sin  not  unto  death.     There  is  a  sin  unto 

18  death.    I  do  not  say  that  he  shall  pray  for  that.    All  unrighteous- 

19  ness  is  sin:  but  there  is  a  sin  not  unto  death.  We  know  that 
whosoever  is  born  of  God  sinneth  not ;  but  he  that  is  born  of 
God  keepeth  himself,  and  the  wicked  one  toucheth  him  not.  We 
know  that  we  are  of  God,  and  the  whole  world  lieth  in  the  wicked 

20  one.  But  we  know  that  the  Son  of  God  is  come;  and  he  hath 
given  us  an  understanding  that  we  may  know  the  true  one;  and 
we  are  in  the  true  one,  even  in  his  Son  Jesus  Christ ;  this  is  the 

21  true  God,  and  eternal  life.  Beloved  children,  keep  yourselves 
from  idols. 

-That  is,  favourably  regards,  whatever  prayer  we  offer  in  faith,  according  to 

his  revealed  will. 

15.  We  have — Failh  anticipates  the  blessings,  the  petitions  which  we  asked  oj 
him — Even  before  the  event.  And  when  the  event  comes,  we  know  it  comes  in 
answer  to  our  prayer. 

16.  This  extends  to  things  of  the  greatest  importance.  If  any  one  see  his  brothei 
— That  is,  any  man,  sin  a  sin  ichich  is  not  unto  death — That  is,  any  sin,  but  total 
apostacy  from  both  the  power  and  form  of  godliness,  let  him  ask,  and  God  will 
give  him  life — Pardon  and  spiritual  life,  for  that  sinner.  There  is  a  sin  unto 
death ;  I  do  not  say  that  he  shall  pray  for  that — That  is,  let  him  not  pray  for  it. 
A  sin  unto  death  may  likewise  mean  one  which  God  has  determined  to  punish 
with  death. 

17.  All  deviation  from  perfect  holiness  is  stn;  but  all  sin  is  not  unpardonable. 

18.  Yet  this  gives  us  no  encouragement  to  sin.  On  the  contrary,  it  is  an 
Indisputable  truth,  He  that  is  born  of  God — That  sees  and  loves  God,  sinneth 
not — So  long  as  that  loving  faith  abides  in  him.  He  neither  speaks  nor  does 
any  thing  which  God  hath  forbidden.  He  keepeth  himself — Watching  unto 
prayer;  and — While  he  does  this,  the  wicked  one  toucheth  him  not — So  as  to 
hurt  him. 

19.  We  know  that  we  are  children  of  God — By  the  witness  and  the  fruit  of  his 
Spirit,  chap,  iii,  24;  but  the  whole  world — All  who  have  not  his  Spirit,  not  only 
is  touched  by  him,  but  by  idolatry,  fraud,  violence,  lasciviousness,  impiety,  all 
manner  of  wickedness ;  lieth  tn  the  wicked  one — Void  of  life,  void  of  sense.  In 
this  short  expression  the  horrible  state  of  the  world  is  painted  in  the  most  lively 
colours;  a  comment  on  which  we  have  in  the  actions,  conversations,  contracts, 
quarrels,  and  friendships  of  worldly  men. 

20.  And  we  know — By  all  these  infallible  proofs,  that  the  Son  of  God  is  cmn,r-~ 
Into  the  world.  And  he  hath  given  us  a  spiritual  understanding,  that  we  mny 
know  him,  the  true  one,  the  faithful  and  true  witness;  and  we  are  in  the  trvf. 
one — As  branches  in  the  vine,  even  in  Jesus  Christ,  the  eternal  Son  of  God. 
This  Jesus  is  the  only  living  and  true  God,  together  with  the  Father  and  wi»'- 
th  ^  Spirit,  and  the  original  fountain  of  eternal  life.  So  the  beginning  and  the 
end  of  the  epistle  agree. 

21.  Keep  yourselves  from  idols — From  all  worship  of  false  gods,  from  all  wor- 
ship of  images  or  of  any  creature,  and  from  every  inward  idol :  from  loving, 
desiring,  fearing  any  thing  more  than  God.  Seek  all  help  and  defence  fron) 
'Til,  all  happiness  in  the  true  God  alone. 


NOTES 


THE  SECOND  EPISTLE  OF  ST.  JOHN 


Tfljt  parte  of  this  epistle  (written  to  some  Christian  matron  and  her  religiixu* 
children)  are  three: 

I.  The  inscription veT.  1-3 

il.  An  exhortation  to  persevere  in  true  faith  and  lore         .        .       4  4-11 

ril.  The  conclusion       ...  12, 13 


IL  ST.  JOHN. 


1  The  elder  unto  the  elect  Kuria  and  her  children,  whom  I  love 
in  the  truth,  and  not  I  only,  but  likewise  all  who  know  the  truth, 

2  For  the  truth's  sake  which  abideth  in  us,  and  shall  be  with  ua 

3  for  ever.  Grace  be  with  you,  mercy  and  peace  from  God  the 
Father,  and  from  Jesus  Christ,  the  Son  of  the  Father,  in  truth, 
and  love. 

4  I  rejoiced  greatly  that  I  found  of  thy  children  walking  in  the 

5  truth,  as  we  received  commandment  from  the  Father.  And  now 
I  beseech  thee,  Kuria,  (not  as  writing  a  new  commandment  to 
thee,  but  that  which  we  had  from  the  beginning,)  that  we  may 

6  love  one  another.  And  this  is  love,  that  we  walk  after  his  com- 
mandments.    This  is  the  commandment  as  ye  have  heard  from 

Verse  1.  The  elder — An  appellation  suited  to  a  familiar  letter,  but  upon  a 
weighty  subject ;  to  the  elect — That  is,  Christian.  Kuria  is  undoubtedly  a  pro- 
oer  name,  both  here  and  in  ver.  5.  For  it  was  not  then  usual  to  apply  the  title 
o{  lady  to  any  but  the  Roman  empress;  neither  would  such  a  manner  of  speak- 
ing have  been  suitable  to  the  simplicity  and  dignity  of  the  apostle;  whom — Both 
her  and  her  children,  /  love  in  the  truth — With  unfeigned  and  holy  love. 

2.  For  the  truth's  sake,  which  abideth  in  us — As  a  living  principle  of  faith  and 
aoliness. 

3.  Grace — takes  away  guilt;  mercy,  misery;  peace  implies  the  abiding  in  grace 
and  mercy.  It  includes  the  testimony  of  God's  Spirit,  both  that  we  are  bis 
children,  and  that  all  our  ways  are  acceptable  to  him.  This  is  the  very  foretaste 
of  heaven  itself,  where  it  is  perfected;  in  truth  and  love — Or,  faith  and  love,  as 
St.  Paul  speaks.     Faith  and  truth  are  here  synonymous  terms. 

4.  I  found  of  thy  children — Probably  in  their  aunt's  house,  ver.  13,  walking  in 
the  truth — In  faith  and  love. 

5.  That  which  we  had  from  the  beginning — Of  our  Lord's  ministry.  Indeed  it 
was  in  some  sense  from  the  beginning  of  the  world ;  that  we  may  love  one  an- 
other—More  abundantly. 

6.  And  this  is  the  proof  of  true  love,  universal  obedience,  built  on  the  love  ot 


CHAPTER  I.  643 

7  the  beginning,  that  ye  may  walk  in  it.     For  many  seducers  are 
entered  into  the  world,  who  confess  not  Jesus  Christ  that  came 

8  in  the  flesh.     This  is  the  seducer  and  the  antichrist.     Look  to 
yourselves,  that  we  lose  not  the  things  we  have  wrought,  but 

9  receive  a  full  reward.    Whosoever  transgresseth  and  abideth  not 
in  the  doctrine  of  Christ,  hath  not  God  :  he  that  abideth  in  the 

10  doctrine  of  Christ,  he  hath  both  the  Father  and  the  Son.     If  any 
come  to  you,  and  bring  not  this  doctrine,  receive  him  not  into 

11  your  house,  neither  bid  him  God  speed.    For  he  that  biddeth  him 
God  speed,  is  a  partaker  of  his  evil  deeds. 

12  Having  many  things  to  write  to  you,  I  was  not  minded  to  write 
with  paper  and  ink :  but  I  trust  to  come  to  you,  and  speak  face 

13  to  face,  that  oui  joy  may  be  full.    The  children  of  thy  elect  sister 
salute  thee. 

God;  this,  love,  is  the  great  commandment  which  ye  have  heard  from  the  beginning 
of  our  preaching. 

7.  Carefully  keep  what  you  have  heard  from  the  beginning,  for  wMny  seducers 
are  entered  into  the  world,  who  confess  not  Jesus  Christ  that  he  came  in  the  flesh — 
Who  disbelieve  either  his  prophetic,  or  priestly,  or  kingly  office.  Whosoever 
does  this,  is  the  seducer — from  God,  and  the  antichrist — Fighting  against  Christ. 

8.  That  we  lose  not  the  things  which  we  have  torought — Which  every  apostate 
does,  bid  receive  a  full  reward — Having  fully  employed  all  our  talents  to  the 

flory  of  Him  that  gave  them.     Here  again  the  apostle  modestly  transfers  it  to 
imself. 

9.  Receive  this  as  a  certain  rule,  Whosoever  transgresseth — Any  law  of  God, 
hath  not  God — For  his  Father  and  his  God.  He  that  abideth  in  the  doctrine 
of  Christ — Believing  and  obeying  it,  he  hath  both  the  Father  and  the  Son — For 
his  God. 

10.  If  any  comx  to  you — Ether  as  a  teacher  or  a  brother,  and  bring  not  this 
doctrine — That  is,  advance  any  thing  contrary  to  it,  receive  him  not  into  your 
house — As  either  a  teacher  or  a  brother,  neither  bid  him  God  speed — Give  him  no 
encouragement  therein. 

11.  For  he  that  biddeth  him  God  speed — That  gives  him  any  encouragement, 
is  accessary  to  his  evil  deeds. 

12.  Having  many  things  to  write,  I  was  not  minded  to  write  now — Only  of 
these,  which  were  then  peculiarly  needful. 

13.  T%e  children  of  thy  elect  or  Christian  ris^cr— Absent,  if  not  dead,  when  the 
apoFtlc  wrote  this. 


NOTES 


THE  THIRD  EPISTLE  OF  ST.  JOHN. 


THE  THIRD  EPISTLE   HAS   LIKEWISE  THREE   PARTS: 

I.  The  Inscription I, ''2 

II.  The  commendation  of  Gaius 3-8 

with  a  caution  against  Diotrephes 9-11 

and  a  recommendation  of  Demetrius 12 

III.  The  conclusion 13,  14 


III.  ST.  JOHN. 


1  The  elder  unto  the  beloved  Gaius,  whom  I  truly  love.     Be- 

2  loved,  I  pray  that  in  every  respect  thou  mayest  prosper  and  be 
in  health,  as  thy  soul  prospereth. 

3  For  I  rejoiced  greatly  when  the  brethren  came,  and  testified 

4  of  the  truth  that  is  in  thee,  as  thou  walkest  in  the  truth.     I  have 
no  greater  joy  than  this,  to  hear  that  my  children  walk  in  the 

5  truth.     Beloved,  thou  dost  faithfully  whatsoever  thou  dost  to  the 
brethren,  and  to  strangers,  who  have  testified  of  thy  love  before 

6  the  Church;  Whom  if  thou  send  forward  on  their  journey  after 

7  a  godly  sort,  thou  shall  do  well.     For  they  went  forth  for  his 

8  sake,  taking  nothing  of  the  Gentiles.     We  ought,  therefore,  to 

9  receive  such,  that  we  may  be  fellow  helpers  to  the  truth.    I  wrote 
to  the  Church ;  but  Diotrephes,  who   loveth  to  have  the  pre- 

Verse  1.  Gaius  was,  probably,  that  Gaius  of  Corinth  whom  St.  Paul  mentions, 
Rom.  xvi,  23.  If  so,  either  he  was  removed  from  Achaia  into  Asia,  or  St.  John 
sent  this  letter  to  Corinth. 

3.  For — I  know  thou  usest  all  thy  talents  to  his  glory:  the  truth  that  is  in 
thee — The  true  faith  and  love. 

4.  I  have  no  greater  joy  than  this — Such  is  the  spirit  of  every  true  Christiajj 
pastor :  to  hear  that  my  children  walk  in  the  truth — Gaius  probably  was  converted 
by  St.  Paul.  Therefore  when  St.  John  speaks  of  him,  with  other  believers,  as 
his  children,  it  may  be  considered  as  the  lender  style  of  paternal  love,  whoevei 
were  the  insiruraents  of  their  conversion.  And  his  using  this  appellation,  whea 
writing  under  the  character  of  the  elder,  has  its  peculiar  beauty. 

5.  Faithfully — Uprightly  and  sincerely. 

6.  Wh«  have  testified  of  thy  love  before  the  Church — The  congregation  with 
whom  I  now  reside :  whom  if  I  send  fonvard  on  their  journey — Supplitd  with 
what  is  needful :  thou  shall  do  well — liow  tenderly  does  the  apostle  enjoin  this 

7.  Th''y  went  forth — To  preach  the  Gospel. 

8.  T"-^  receive — With  all  kindness,  the  truth — Which  they  preach 

9.  1  wrote  to  the  Church — Probably  that  to  which  they  came:  Ind  Dtetrephes 
—Perhaps  the  pastor  of  it;  who  loveth  to  have  the  pre-eminence  among  them — Tr 


CHAPTER  I.  64o 

10  eminence  among  them,  receiveth  us  not.  Wherefore,  if  I  come. 
I  will  remember  his  wicked  deeds  which  he  doth,  prating  againsi 
us  with  malicious  words  :  and  not  content  therewith,  neither  dotli 
he  himself  receive  the  brethren,  and  forbiddeth  them  that  would, 

11  and  casteth  them  out  of  the  Church.  Beloved,  follow  not  that 
whieh  is  evil,  but  that  which  is  good.     He  that  is  a  doer  of  good, 

12  is  of  God  ;  he  that  is  a  doer  of  evil,  hath  not  seen  God.  Deme- 
trius hath  a  good  testimony  from  all  men,  and  from  the  truth 
itself:  yea,  we  also  bear  testimony,  and  ye  know  that  our  testi- 
mony is  true. 

13  I  had  many  things  to  write  ;  but  I  will  not  write  to  thee  with 

14  ink  and  pen.  But  I  trust  to  see  thee  shortly,  and  we  shall  speak 
face  to  face.  Peace  he  to  thee.  Our  friends  salute  thee.  Salute 
the  friends  by  name. 

govern  all  things  according  to  his  own  will ;  receiveth  us  not — Neither  them  nor 
me.     So  did  the  mystery  of  iniquity  already  work  ! 

10.  He  prateth  against  us — Both  them  and  me,  thereby  endeavouring  to  excuse 
himself. 

11.  Follmo  not  that  which  is  evil — in  Diotrephes,  but  that  which  is  good — in 
Demetrius.     He  hath  not  seen  God — Is  a  stranger  lo  him. 

V2.  And  from  the  truth  itself— Thai  is,  what  they  testify  is  the  very  truth. 
Yea,  we  also  bear  testimony — I  and  they  that  are  with  me. 

14.  Salute  t/ie  friends  byname — That  is,  in  the  same  manner  as  if  1  had  named 
them  one  by  one.  The  wordfrieTid  does  not  often  occur  in  the  New  Testament, 
being  swallowed  up  in  the  more  endearing  one  of  f> '■other. 


NOTES 

ON 

THE  GENERAL  EPISTLE  OF  ST.  JUDE. 

THU  EPUTLE  HAS  TBaEI  PABTS : 

I,  The  inscription Vei.  1, 3 

[I.  The  treatise,  in  which 

1.  He  exhorts  them  to  contend  for  the  faith        ....  3 

2.  Describes  the  punishment  and  the  manners  of  its  adversaries  4-16 

3.  Warns  the  believers        ....                ...  17-19 

4.  Confirms  them ...  30, 21 

5.  Instructs  them  in  their  duty  to  others 22,  23 

III.  The  conclusion 24, 25 

This  epistle  greatly  resembles  the  second  of  St.  Peter,  which  St.  Jude  seems  to 
have  had  in  view  while  he  wrote.  That  was  written  but  a  very  little  before  St. 
Peter's  death;  and  hence  we  may  gather  that  St.  Jude  lived  some  time  after  il, 
and  saw  that  grievous  declension  in  the  Church  which  St.  Peter  had  foretold. 
But  he  passes  over  some  things  mentioned  by  St.  Peter,  repeats  some,  in  different 
expressions,  and  with  a  different  view,  and  adds  others ;  clearly  evidencing  there- 
by the  wisdom  of  God  which  rested  upon  him.  Thus  St.  Peter  cites  and  confirms 
St.  Paul's  writings,  and  is  himself  cited  and  confirmed  by  St.  Jude. 


ST.  JUDE. 


1  Jude,  a  servant  of  Jesus  Christ,  and  brother  of  James,  to  them 
that  are  beloved  of  God  the  Father,  and  preserved  through  Jesua 

2  Christ,  and  called,  Mercy  unto  you,  and  peace,  and  love  be  mul- 
tiplied. 

3  Beloved,  when  I  gave  all  diligence  to  write  to  you  of  the  com- 

Verse  1.  Jvde,  a  servant  of  Jesus  Christ— The  highest  glory  which  any,  either 
angel  or  man,  can  aspire  to.  The  word  servant,  under  the  old  covenant,  was 
adapted  to  the  spirit  of  fear  and  bondage  that  clave  to  that  dispensation.  Bui 
when  the  time  appointed  of  the  Father  was  come,  for  the  sending  of  his  Son 
to  redeem  them  that  were  under  the  law,  the  word  servant  (used  by  the  apostles 
concerning  themselves  and  all  the  children  of  God^  signified  one  that,  having 
the  spirit  of  adoption,  is  made  free  by  the  Son  of  G-od.  His  being  a  servant  is 
the  fruit  and  perfection  of  his  being  a  son.  And  whenever  the  throne  of  God 
and  of  the  Lamb  shall  be  in  the  New  Jerusalem,  then  will  it  be  indeed  that  his 
servants  shall  serve  him,  Rev.  xxii.  The  brother  of  James— Si.  James  was  the 
more  eminent,  usually  styled  the  brother  of  the  Lord;  to  them  that  are  beloved— 
The  conclusion,  ver.  21,  exactly  answers  the  introduction:  and  preserved  through 
Jesus  Christ — So  both  the  spring  and  the  accomplishment  of  salvation  are  pointed 
out.  This  is  premised,  lest  any  of  them  should  be  discouraged  by  the  terriblp 
things  which  are  afterward  mentioned :  and  called — To  receive  the  whole  blessing 
of  God,  in  time  and  eternity. 

3.   Wh^%  J  gave  all  diligenee  to  write  to  you  of  the  common  saivatian — Designed 


CHAPTER  I.  641 

inon  salvation,  it  was  needful  for  me  to  write  to  you,  and  exhort 
you  to  contend  earnestly  for  the  faith  which  was  once  delivered 

4  to  the  saints.  For  there  are  certain  men  crept  in  unawares,  who 
were  of  old  described  before,  with  regard  to  this  condemnation, 
ungodly  men,  turning  the  grace  of  our  God  into  lasciviousness, 

5  and  denying  our  only  Master  and  Lord,  Jesus  Christ.  I  am 
therefore  willing  to  remind  you,  who  once  knew  this,  that  the 
Lord,  having  saved  the  people  out  of  the  land  of  Egypt,  after- 

'*  ward  destroyed  them  that  believed  not.  And  *  the  angels,  wlu- 
kept  not  their  first  dignity,  but  left  their  own  habitation,  he  hath 
reserved  in  everlasting  chains  under  darkness  to  the  judgment 

7  of  the  great  day.  Even  as  Sodom  and  Gomorrah  and  the  cities 
about  them,  which,  in  the  same  manner  with  these  gave  them- 
selves over  to  fornication,  and  went  after  strange  flesh,  are  set 
forth  for  an  example,  suffering  the  vengeance   of  eternal  fire. 

8  In  like  manner  these  dreamers  also  defile  the  flesh,  f  despise 

9  authority,  rail  at  dignities.     Yet  Michael  the  archangel,  when, 

for  all,  and  enjoyed  by  all  believers.  Here  the  design  of  the  epistle  is  ex- 
pressed; the  end  of  which  exactly  answers  the  beginning;  it  was  needful  to 
exhort  you  to  contend  earnestly — Yet  humbly,  meekly,  and  lovingly;  otherwise 
your  contentions  will  only  hurt  your  cause,  if  not  destroy  your  soul :  for  the 
faith — All  the  fundamental  truths,  once  delivered — By  God,  to  remain  unvaried 
for  ever. 

4.  There  are  certain  men  crept  in,  who  were  of  old  described  before — Even  ;i> 
early  as  Enoch;  of  whom  it  was  foretold,  that  by  their  wilful  sins  they  would 
incur  this  condemnation;  turning  the  grace  of  God — Revealed  in  the  Gospe.  ; 
into  lasciviousness — Into  an  occasion  of  more  abandoned  wickedness. 

5  He  afterward  destroyed — The  far  greater  part  of  that  very  people  whom  he 
had  once  saved.  Let  no  one  therefore  presume  upon  past  mercies,  as  if  he  was 
now  out  of  danger. 

6.  A7id  the  angels,  who  kept  not  their  first  dignity — Once  assigned  them  under 
the  Son  of  God,  but  voluntarily  left  their  own  habitation — Then  properly  their 
own,  by  the  free  gift  of  God:  hs  reserved — Delivered  to  be  kept :  in  everlast'ins 
chains  under  darkness — O  how  unlike  their  own  habitation !  When  these  fallen 
angels  came  out  of  the  hands  of  God  they  were  holy;  (else  God  made  that  which 
was  evil,)  and  being  holy,  they  were  beloved  of  God,  (else  he  hated  the  image 
of  his  own  spotless  purity.)  But  now  he  loves  them  no  more :  they  are  doomed 
to  endless  destruction:  for  if  he  loved  them  still,  he  would  love  what  is  sinful; 
and  both  his  former  love,  and  his  present  righteous  and  eternal  displeasure  to- 
ward the  same  work  of  his  own  hands,  are  because  he  changeth  not:  because  he 
invariably  loveth  righteousness  and  hateth  iniquity. 

7.  The  cities  who  gave  themselves  over  to  fornication — The  word  here  means, 
unnatural  lust;  are  set  forth  as  an  example,  suffering  the  vengeance  of  eternal  fire 
— T\'i::  is,  the  vengeance  which  they  suffered  is  an  example  or  a  type  of  eternal 
fire. 

8.  In  like  manner  these  dreamers — Sleeping  and  dreamjng  all  their  lives,  de- 
\pise  authority — Those  that  are  invested  with  it  by  Christ,  and  made  by  him  the 
overseers  of  his  flock;  rail  at  dignities — The  apostle  does  not  seem  to  speak  of 
worldly  dignities.  These  they  had  in  ad^niration  for  the  sake  of  gain ;  verse  16, 
but  these  holy  men,  who  for  the  purity  of  their  lives,  the  soundness  of  their  doc- 
<rine  and  the  greatness  of  their  labours  in  the  work  of  the  ministry,  were  truly 
honourable  before  God  and  all  good  men :  and  who  were  grossly  vilified  by  those 
who  turned  the  grace  of  God  into  lasciviousness.  Probably  they  were  the  im 
pure  followers  of  Simon  Magus,  the  same  with  the  Gnostics  and  Nicolaitans 
Rev.  ii,  15. 

9.  Yet  Michael — It  does  not  appear  whether  St.  Jude  learned  this  by  any 
•evelation,  or  from  ancient  tradition.    It  suffices,  that  these  things  were  no' 

•  2  Peter  ii,  4.  f  2  Peter  ii.  10. 


648  ST.  JUDE. 

contending  with  the  devil,  he  disputed  concerning  the  body  of 
Moses,  durst  not  bring  against  him  a  railing  accusation,  but  said, 

10  The  Lord  rebuke  thee.  But  these  rail  at  all  things  which  they 
ki  ow  not :  and  all  the  things  which  they  know  naturally,  as  the 

1 1  brute  beasts,  in  these  they  are  defiled.  Wo  to  ihem  ;  for  they 
have  gone  in  the  way  of  Cain,  and  ran  greedily  after  the  error  of 
Balaam  for  reward,  and  perished  in  the  gainsaying  of  Korah, 

12  These  are  spots  in  your  feasts  of  love,  while  they  banquet  with 
you,  feeding  themselves  without  fear:  clouds  without  water, 
driven  about  of  winds  ;  trees  without  leaves,  without  fruit,  twice 

13  dead,  plucked  up  by  the  roots;  Raging  waves  of  the  sea,  foani- 
.  ing  out  their  own  shame ;  wandering  stars,  for  whom  is  reserved 

14  the  blackness  of  darkness  for  ever.  And  of  these  also,  Enoch, 
the  seventh  from  Adam,  prophesied,  saying.  Behold  the  Lord 

15  Cometh  with  ten  thousands  of  his  holy  ones.  To  execute  judgment 
upon  all,  and  to  convict  all  the  ungodly  of  all  their  ungodly  deeds, 
which  they  have  impiously  committed,  and  of  all  tlie  grievous 
things  which  ungodly  sinners  have  spoken  against  him. 

)nly  true,  but  acknowledged  as  such  by  them  to  whom  he  wrote:  the  archangel 
—This  word  occurs  but  once  more  in  the  sacred  writings,  1  Thess.  iv,  IG.  So 
ihai  whether  there  be  one  archangel  only,  or  more,  it  is  not  possible  for  us  to 
determine;  when  he  disputed  vnth  the  devil — At  what  time  we  know  not;  con- 
cernhip:  the  body  of  Moses — Possibly  the  devil  would  have  discovered  the  place 
where  it  was  buried,  which  God,  for  wise  reasons,  had  concealed :  durst  not 
bring  even  against  him  a  railing  accusation — Though  so  far  beneath  him  in 
every  respect :  but  simply  said,  (so  great  was  his  modesty,)  the  Lord  rebuke  thee 
— I  leave  thee  to  the  Judge  of  all. 

10.  But  these — Without  all  shame;  rail  at  the  things  of  God  which  they  know 
not — Neither  can  know,  having  no  spiritual  senses;  and  the  natural  things  which 
they  know — By  their  natural  senses,  they  abuse  into  occasions  of  sin. 

11.  Wo  unto  them — Of  all  the  apostles  St.  Jude  alone,  and  that  in  this  single 
place,  denounces  a  wo.  St.  Peter,  to  the  same  effect,  pronounces  them  cursed 
children:  for  they  have  gone  in  the  way  of  Cain — The  murderer,  and  ran  greedily 
(literally,  have  been  poured  out,  like  a  torrent  without  banks)  after  the  error  of 
Balaam — The  covetous  false  prophet ;  and  perished  i7i  the  gainsaying  of  Korah 
—Vengeance  has  overtaken  them  as  it  did  Korah,  rising  up  against  those  whom 
God  had  sent. 

12.  These  are  spots — Blemishes  m  your  feasts  of  love — Anciently  observed  in 
all  the  Churches ;  feeding  themselves  loithout  fear — Without  any  fear  of  God,  or 
jealousy  over  themselves;  twice  dead — In  sin,  first  by  nature,  and  afterward  by 
apostacy;  plucked  up  by  the  roots — And  so  incapable  of  ever  reviving. 

13.  Wandering  stars — Literally,  planets— Vfmch  shine  for  a  lime,  but  have  no 
light  in  themselves,  and  will  be  soon  cast  into  utter  darkness.  Thus  the  apostle 
illustrates  their  desperate  wickedness,  by  comparisons  drawn  from  the  air,  earth, 
sea,  and  heavens. 

14.  And  of  these  also— As  well  as  the  antediluvian  sinners,  Enoch— So  ear.y 
was  the  prophecy  referred  to,  ver.  4,  the  seventh  from  Adam— There  were  only 
fave  of  the  lathers  between  Adam  and  Enoch;  1  Chron.  i,  1.  The  first  coming 
of  Christ  was  revealed  to  Adam ;  his  second  glorious  coming  to  Enoch ;  and 
the  seventh  from  Adam  foretold  the  things  which  will  conclude  the  seventh 
age  of  the  world.  St.  Jude  might  know  this  either  from  some  ancient  book, 
or  tradition,  or  immediate  revelation.  Behold!  As  if  it  were  already  done,  the 
Lord  Cometh! 

15.  To  execute  judgment — Elnoch  herein  looked  beyond  the  flood,  upon  all— 
Sinners  in  general,  and  to  convict  all  the  ungodly — In  particular,  of  all  the 
grievous  things  which  ungodly  sinners  (a  sinner  is  bad ;  but  ihe  ungodly,  who  sin 
without  fear,  are  worse)  have  spoken  against  him,  ver.  8,  10;  though  they  miglil 
not  think  aii  those  speeches  were  against  him. 


CHAPTER  I.  649 

16  These  are  murmurers,  complainers,  walking  after  their  own 
ilesires,  and  their  mouth  speaking  great  swelling  things,  having 

17  men's  persons  in  admiration  for  the  sake  of  gain.  But  ye,  be- 
loved, remember  ihe  words  which  were  spoken  before  by  the 

18  apostles  of  our  Lord  Jesus  Christ.  For  they  told  you,  In  the 
last  time  there  will  be  mockers,  walking  after  their  own  un- 
godly desires. 

10       These  are  they  who  separate  themselves,  sensual,  not  having 

10  the  Spirit.    But  ye,  beloved,  building  yourselves  up  in  your  most 

51   holy  faith,  praying  through  the  Holy  Spirit,  Keep  yourselves  in 

the  love  of  God,  looking  for  the  mercy  of  our  Lord  Jesus  Christ 

22  unto  eternal  life.    And  some,  that  are  wavering,  convince;  Some 

23  save,  snatching  them  out  of  the  fire;  on  others  have  compassion 
with  fear,  hating  even  the  garment  spotted  by  the  flesh. 

24  Now  to  Him  who  is  able  to  keep  them  from  falling,  and  to 
present  yoii  faultless  in  the  presence  of  his  glory  with  exceeding 

25  joy,  To  the  only  God,  our  Saviour,  be  glory,  and  majesty,  might, 
and  authority,  both  now,  and  to  all  ages.     Amen. 

16.  These  are  murmurers — Against  men ;  complaiiiers — (Literally,  complainers 
of  their  fate)  against  God;  walking,  with  regard  to  themselves,  after  their  own 
foolish  and  mischievous  desires,  having  me?i's  persons  in  admiration  for  the  sake 
of  gain — Admiring  and  commending  them  only  for  what  they  can  get. 

17.  By  the  apostles — He  does  not  exempt  himself  from  the  number  of  apostle,*! 
For  in  the  next  verse  he  says,  they  told  you,  not  us. 

19.  These  are  they  who  separate  themselves,  sensual,  not  having  the  Spirif'- 
Having  natural  senses  and  understanding  only,  not  the  Spirit  of  God:  other- 
wise they  could  not  separate.  For  that  it  is  a  sin,  and  a  very  heinous  one,  to 
separate  from  the  Church,  is  out  of  all  question.  But  then  it  should  be  observed, 
1.  That  by  the  Church,  is  meant  a  body  of  living  Christians,  who  are  a  habitation 
of  God  through  the  Spirit.  2.  That  by  separating  is  understood,  renouncing  all 
religious  intercourse  with  them;  no  longer  joining  with  them  in  solemn  prayer, 
or  the  other  public  offices  of  religion:  and,  3.  That  we  have  no  more  authority 
from  Scripture  to  call  even  this  schism,  than  to  call  it  murder. 

20.  But  ye,  beloved — Not  separating,  but  building  yourselves  up  in  your  most 
holy  faith — Than  which  none  can  be  more  holy  in  itself,  or  more  conducive  tv 
the  most  refined  and  exalted  holiness :  praying  through  the  Holy  Spirit — Who 
aljne  is  able  to  build  you  up,  as  he  alone  laid  the  foundation.  In  this  and  the 
fo/.owing  verse,  St.  Jade  mentions  the  Father,  Son,  and  Spirit,  together  with 
faith,  love,  and  hope. 

21.  By  these  means,  through  his  grace,  keep  yourselves  in  the  love  of  God,  and 
in  the  confident  expectation  of  that  eternal  life,  which  is  purchased  for  you,  anc 
conferred  upon  you  through  the  mere  mercy  of  owr  Lord  Jesus  Christ. 

22.  Meantime  watch  over  others,  as  well  as  yourselves,  and  give  them  snch 
help  as  their  various  needs  require.  For  instance,  1.  Some  that  are  wavering  in 
judgment,  staggered  by  others  or  by  their  own  evil  reasoning,  endeavour  more 
deeply  to  convince  of  the  whole  truth  as  it  is  in  Jesus.  2.  Some  snatch,  with  a 
swift  and  strong  hand,  out  of  the  fire  of  sin  and  temptation.  3.  On  others  show 
compassion  in  a  milder  and  gentler  way,  though  still  with  a  jealous  fear,  lest 
yourselves  be  infected  with  the  disease  you  endeavour  to  cure.  See,  therefore, 
that  while  you  love  the  sinners,  ye  retain  the  utmost  abhorrence  of  their  sins, 
and  of  any  th^^  least  degree  of,  or  approach  to  them. 

24.  Now  to  Him  who  alone  is  able  to  keep  them  from  falling — Into  any  of  these 
errors  or  sins,  and  to  present  you  faultless  in  the  presence  of  his  glory — That  is, 
in  his  own  presence,  when  he  shall  be  revealed  in  all  his  glory 


NOTES 

OH 

THE  REVELATION  OF  JESUS  CHRIST. 


It  is  scarce  possible  for  any  that  either  love  or  fear  God,  not  to  feel  theii 
hearts  extremely  affected,  in  seriously  reading  either  the  beginning,  or  the  lattei 
part  of  the  Revelation.  These,  it  is  evident,  we  cannot  consider  too  much :  but 
the  intermediate  parts  I  did  not  study  at  all  for  many  years:  as  utterly  despairing 
of  understanding  them,  after  the  fruitless  attempts  of  so  many  wise  and  good 
men  ;  and  perhaps  I  should  have  lived  and  died  in  this  sentiment,  had  I  not  seen 
the  works  of  the  great  Bengelius.  But  these  revived  my  hopes  of  understanding 
even  the  prophecies  of  this  book :  at  least  many  of  them  in  some  good  degree ; 
for  perhaps  some  will  not  be  opened  but  in  eternity.  Let  us,  however,  bless  God 
for  the  measure  of  light  we  may  enjoy,  and  improve  it  to  his  glory. 

The  following  notes  are  mostly  those  of  that  excellent  man;  a  few  of  which 
are  taken  from  his  Gnomon  Novi  Testamenti,  but  far  more  from  his  Ekklarte 
Offenbarung,  which  is  a  full  and  regular  comment  on  the  Revelation.  Every 
part  of  this  I  do  not  undertake  to  defend.  But  none  should  condemn  him  with- 
out reading  his  proofs  at  large.  It  did  not  suit  my  design  to  insert  these :  they 
are  above  the  capacity  of  ordinary  readers.  Nor  had  I  room  to  insert  the  entire 
translation  of  a  book  which  contains  near  twelve  hundred  pages. 

All  I  can  do  is,  partly  to  translate,  partly  abridge  the  most  necessary  of  his 
observations ;  allowing  myself  the  liberty  to  alter  some  of  them,  and  to  add  a 
few  notes  where  he  is  not  full.  His  text,  it  may  be  observed,  I  have  taken  almost 
throughout,  which  I  apprehend  he  has  abundantly  defended  both  in  the  Gnomon 
itself,  and  in  his  Apparatus  and  Crisis  in  Apocalypsin. 

Yet  I  by  no  means  pretend  to  understand,  or  explain  all  that  is  contained  in 
this  mysterious  book.  I  only  offer  what  help  I  can  to  the  serious  inquirer,  and 
shall  rejoice  if  any  be  moved  thereby  more  carefully  to  read,  and  more  dee})ly  to 
consider  the  words  of  this  prophecy.  Blessed  is  he  that  does  this  with  a  single 
-ve.    His  labour  shall  not  be  in  vain. 


THE  REVELATION. 


1       The  Revelation  of  Jesus  Christ,  which  God  gave  unto  him 
to  show  his  servants  the  things  which  must  shortly  come  to 

Verse  I.  The  Revelation — Properly  so  called:  for  things  covered  before  are 
here  revealed  or  unveiled.  No  prophecy  in  the  Old  Testament  has  this  title:  it 
was  reserved  for  this  alone  in  the  New.  It  is  as  it  were  a  manifesto,  wherein  the 
Heir  of  all  things  declares,  That  all  power  is  given  him  in  heaven  and  earth, 
and  that  he  will  in  the  end  gloriously  exercise  that  power,  maugre  all  the 
opposition  of  all  his  enemies.  Of  Jesus  Christ — Not  of  John  the  Divine,  a  title 
added  in  latter  ages.  Certain  it  is,  that  appellation,  the  divine,  was  not  brought 
into  the  Church,  much  less  was  it  affixed  to  John  the  apostle,  till  long  after  the 
apostolic  age.     It  was  St.  John  indeed  who  wrote  this  book ;  but  the  authoi 


CHAPTER  I.  651 

pass,  and  he  sent  and  signified  them  by  his  angel  to  his  servant 

2  John,  Who  hath  testified  the  Word  of  God  and  the  testimony 

3  of  Jesus  Christ,  whatsoever  things  he  saw.  Happy  is  he  thai 
readcth,  and  they  that  hear  the  words  of  this  prophecy,  and  keep 
the  things  which  are  written  therein :  for  the  time  is  near. 

of  it  is  Jesus  Christ.  Which  God  gave  unto  him — According  to  his  holy,  glori- 
ned  humanity,  as  the  great  prophet  of  tlje  Church.  God  gave  tlie  revelation  tc 
Jesus  Christ,  Jesus  Christ  made  it  known  to  his  servants.  To  show — This  word 
recurs,  chap,  xxii,  6.  And  in  many  places  the  parts  of  this  book  refer  to  each 
other.  Indeed  the  whole  structure  of  it  breathes  the  art  of  God,  comprising  in 
the  most  finisnea  compendium  things  to  come,  many,  various ;  near,  intermedi- 
ate, remote;  the  greatest,  the  least,  terrible,  comfortable;  old,  new;  long,  short; 
and  these  interwoven  together,  opposite,  composite:  relative  to  each  other  at  a 
small,  at  a  great  distance;  and  therefore  sometimes  as  it  were  disappearing, 
broken  olT,  suspended,  and  afterward  unexpectedly  and  most  seasonably  appear- 
izg  again.  In  all  its  parts  it  has  an  admirable  variety,  with  the  most  exact  har- 
mony, beautifully  illustrated  by  those  very  digressions  which  seem  to  interrupt 
it.  In  this  manner  does  it  display  the  manifest  wisdom  of  God  shining  in  the 
economy  of  the  Church  through  so  many  ages.  His  servants — Much  is  com- 
prehended in  this  appellation.  It  is  a  great  thing  to  be  a  servant  of  Jesus  Christ. 
This  book  is  dedicated  particularly  to  the  servants  of  Christ  in  the  seven 
Churches  in  Asia:  but  not  exclusive  of  all  his  other  servants,  in  all  nations  and 
ages.  It  is  one  single  revelation,  and  yet  sufficient  for  them  all,  from  the  time 
it  was  written  to  the  end  of  the  world.  Serve  thou  the  Lord  Jesus  Christ  in 
truth.  So  shalt  thou  learn  his  secret  in  this  book.  Yea,  and  thou  shall  feel  in 
thy  heart,  whether  this  book  be  Divine  or  not.  The  things  which  must  shortly 
c/rme  to  pass — The  things  contained  in  this  prophecy  did  begin  to  be  accomplished 
shortly  after  it  was  given ;  and  the  whole  might  be  said  to  come  to  pass  shortly, 
in  the  same  sense  as  St.  Peter  says  the  end  of  all  things  is  at  hand ;  and  our  Lord 
himself.  Behold,  I  come  quickly.  There  is  in  this  book  a  rich  treasure  of  all 
the  doctrines  pertaining  to  faith  and  holiness.  But  these  are  also  delivered  in 
other  parts  of^  holy  writ ;  so  that  the  revelation  need  not  to  have  been  given  for 
the  sake  of  these.  The  peculiar  design  of  this  is,  to  show  the  things  which 
must  come  to  pass.  And  mis  we  are  especially  to  have  before  our  eyes,  when- 
ever we  read  or  hear  it. 

It  is  said  afterward,  write  what  thou  seest :  and  again,  write  what  thou  hast 
seen,  and  what  is,  and  what  shall  be  hereafter:  but  here,  where  the  scope  of  the 
book  is  shown,  it  is  only  said,  the  things  which  must  come  to  pass.  Accordingly 
the  showing  things  to  come,  is  the  great  point  in  view  throughout  the  whole 
And  St.  John  writes  what  he  has  seen,  and  what  is,  only  as  it  has  an  influenct 
on,  or  gives  light  to,  what  shall  be.  And  he — Jesus  Christ,  se7it  and  signijiea 
<AeOT— Showed  them  by  signs  or  emblems  (so  the  Greek  word  properly  means) 
by  his  fflTi^si— Peculiarly  called  in  the  sequel,  the  angel  of  God,  and  particularly 
mentioned,  chap,  xvii,  1 ;  xxi,  9 ;  xxii,  6, 16.  To  his  servant  John — A  title  given 
to  no  other  single  person  throughout  the  book. 

2.  Who  hath  testified—In  the  foaowing  book,  the  word  of  God— Given  directly 
by  God,  and  the  testimony  of  Jesus  Christ — Which  he  hath  lefl  us,  as  the  faithful 
and  true  witness,  whatsoever  things  he  saio — In  such  a  manner  as  was  a  full  con- 
firmation of  the  Divine  original  of  this  book. 

3.  Hajypy  is  he  that  readeth,  and  they  that  hear  the  words  of  this  prophecy — Some 
have  miserably  handled  this  book.  Ilence  others  are  afraid  to  touch  it.  And 
while  they  desire  to  know  all  things  else,  reject  only  the  knowledge  of  those 
R'hich  God  hath  shown.  They  inquire  after  any  thing  rather  than  this;  as  if  it 
xe.--;  written,  happy  is  he  that"  doth  not  read  this  prophecy.  Nay,  but  happy  is 
he  tfiat  readeth,  and  th<:y  that  hear  and  keep  the  words  thereof:  especially  at  this 
time,  when  so  considerable  a  part  of  them  is  on  the  point  of  being  fulfilled. 

Nor  are  helps  wanting  whereby  any  sincere  and  diligent  inquirer  may  under- 
stand what  he  reads  therein.  The  book  itself  is  written  in  the  most  accurate 
manner  possible :  it  distinguishes  the  several  things  whereof  it  treats  by  seven 
epistles,  seven  seals,  seven  trumpets,  seven  phials,  each  of  which  sevens  is 
divided  into  four  and  three.    Many  things  the  bo'^'^  itself  explains,  as  the  sever 


652  THE  REVELATION- 

4       John  to  the  seven  Churches  which  are  in  Asia:  Grace  he  unto 
you,  and  peace,  from  him  who  is,  and  who  was,  and  who  cometh, 

stars;  the  seven  candlesticks;  the  Lamb,  his  seven  horns  and  seven  eyes;  the 
incense;  ;he  dragon;  the  heads  and  horns  of  the  beasts;  the  fine  linen;  the 
testimony  of  Jesus.  And  much  light  arises  from  comparing  it  with  the  ancieni 
prophecies,  and  the  predictions  in  the  other  books  of  the  New  Testament. 

In  this  book  our  Lord  has  comprised  what  was  wanting  in  those  prophecies 
touching  the  time  which  followed  his  ascension,  and  the  end  of  the  Jewish  polity 
Accordingly  it  reaches  from  the  Old  Jerusalem  to  the  New,  reducing  all  thingi 
into  one  sum  in  the  exactest  order,  and  with  a  near  resemblance  to  the  auci  ;nt 
prophets.  The  introduction  and  conclusion  agree  with  Daniel ;  the  descripti<jn 
of  the  man-child,  and  the  promises  to  Sion,  with  Isaiah ;  the  judgment  of  Bab/- 
lon,  with  Jeremiah :  again,  the  determination  of  times,  with  Daniel;  the  archi- 
tecture of  the  holy  city,  with  Ezekiel ;  the  emblems  of  the  horses,  candlesticks, 
&c.,  with  Zechariah.  Many  things  largely  described  by  the  prophets  are  here 
summarily  repeated:  and  frequently  in  the  same  words.  To  them  we  may, 
then,  usefully  have  recourse.  Yet  the  Revelation  suffices  for  the  explaining 
itself,  even  if  we  do  not  yet  understand  those  prophecies;  yea,  it  casts  much 
light  upon  them.  Frequently,  likewise,  where  there  is  a  resemblance  between 
them,  there  is  a  difference  also;  the  Revelation,  as  it  were,  taking  a  stock  from 
one  of  the  old  prophets,  and  inserting  a  new  graft  into  it.  Thus  Zechariah 
speaks  of  two  olive  trees.  And  so  does  St.  John :  but  with  a  different  meaning. 
Daniel  has  a  beast  with  ten  horns.  So  has  St.  John  :  but  not  quite  with  the  same 
signification.  And  here  the  difference  of  words,  emblems,  things,  times,  ought 
studiously  to  be  observed. 

Our  Lord  foretold  many  things  before  his  passion;  but  not  all  things:  for  it 
was  not  yet  seasonable.  Many  things,  likewise,  his  Spirit  foretold  in  the 
writings  of  the  apostles,  so  far  as  the  necessities  of  those  times  required;  now 
he  comprises  them  all  in  one  short  book :  therein  presupposing  all  the  other 
prophecies,  and,  at  the  same  time,  explaining,  continuing,  and  perfecting  them 
in  one  thread.  It  is  right,  therefore,  to  compare  them,  but  not  to  measure  the 
fulness  of  these  by  the  scantiness  of  those  preceding. 

Christ,  when  on  earth,  foretold  what  would  come  to  pass  in  a  short  time ; 
adding  a  brief  description  of  the  last  things.  Here  he  foietells  the  intermediate 
things ;  so  that  both  put  together,  constitute  one  complete  chain  of  prophecy. 
This  book  is,  therefore,  not  only  the  sum  and  the  key  of  all  the  propheci?s  which 
preceded,  but  likewise  a  supplement  to  all;  the  seals  being  closed  before.  Of 
consequence  it  contains  many  particulars  not  revealed  in  any  other  part  of  Scrip- 
ture. They  have  therefore  little  gratitude  to  God  for  such  a  revelation,  reserved 
for  the  exaltation  of  Christ,  who  boldly  reject  whatever  they  find  here,  which 
was  not  revealed,  or  not  so  clearly  in  other  parts  of  Scripture.  He  that  readeth, 
and  they  that  hear — St.  John  probably  sent  this  book  by  a  single  person  into 
Asia,  who  read  it  in  the  Churches,  while  many  heard.  But  this,  likewise,  in  a 
secondary  sense,  refers  to  all  that  shall  duly  read  or  hear  it  in  all  ages.  The 
words  of  this  prophecy — It  is  a  revelation  with  regard  to  Christ,  who  gives  it,  a 
prophecy  with  regard  to  John,  who  delivers  it  to  the  Churches.  And  keep  tie 
things  which  are  written  therein — In  such  a  manner  as  the  nature  of  them  re- 
quires; namely,  with  repentance,  faith,  patience,  pr.iyer,  obedience,  watchful- 
ness, constancy.  It  behooves  every  Christian,  at  all  opportunities,  to  read  what 
is  written  in  the  oracles  of  God;  and  to  read  this  precious  book  in  particular, 
frequently,  reverently,  and  attentively.  J^or  the  time — Of  its  beginning  to  be 
accomplished,  is  near — Even  when  St.  John  wrote.  How  much  nearer  to  us  is 
even  the  full  accomplishment  of  this  weighty  projdiecy! 

4.  John — The  dedication  of  this  book  is  contained  in  the  4th,  5th,  and  6th 
verses :  but  the  whole  Revelation  is  a  kind  of  letter.  To  the  seven  Churches  v^hich 
are  in  Asia — That  part  of  the  lesser  Asia,  which  was  then  a  Roman  province. 
There  had  been  several  other  Churches  planted  here;  but  it  seems  these  were 
now  the  most  eminent.  And  it  was  among  these  that  St.  John  had  laboured 
most  during  his  abode  in  Asia.  In  these  cities  there  were  many  Jews.  Such  of 
them  as  believed  in  each  were  joined  with  the  Gentile  believers  in  one  Church. 
Grace  be  unto  you,  and  peace — The  favour  of  God  with  all  temporal  and  eternai 
ble  Viings.     Fi'om  him  who  is,  and  who  was,  and  who  cometh,  or  %oho  is  1 1  come~- 


CHAPTER  I.  653 

B  and  from  the  seven  Spirits  that  are  befure  his  throne,  And  from 
Jesus  Christ,  the  faithful  witness,   the  first  begotten  from   the 

6  dead,  and  the  prince  of  the  kings  of  the  earth :  To  him  that  loveth 
us,  and  hath  washed  us  from  our  sins  with  his  own  blood,  and 
hath  made  us  kings  and  priests  unto  his  God  and  Father,  to  him 
be  the  glory  and  the  might  for  ever. 

7  Behold,  he  cometh  with  clouds,  and  every  eye  shall  see  him, 
and  they  who  have  pierced  him :  and  all  the  tribes  of  the  eartl* 


A  wonderful  translation  of  the  great  name  Jehovah  ;  he  was  of  old,  he  is  now  • 
he  cometh  ;  that  is,  will  be  for  ever.  And,  from  the  seven  Spirits  which  are  be/ere 
kis  throne — Christ  is  he  who  hath  the  seven  Spirits  of  God.  The  seven  lamps 
which  burn  before  the  throne  are  the  seven  Spirits  of  God.  The  lamb  hath  seven 
horns  and  seven  eyes,  which  are  the  seven  Spirits  of  God.  Seven  was  a  sacred 
number  in  the  Jewish  Church.  But  it  did  not  always  imply  a  precise  number. 
It  sometimes  is  to  be  taken  figuratively,  to  denote  completeness  or  perfection! 
By  these  seven  Spirits,  not  seven  created  angels,  bttt  the  Huly  Ghost,  is  to  be 
understood :  the  angels  are  never  termed  Spirits  in  this  book ;  and  when  all  the 
angels  stand  up,  while  the  four  living  creatures  and  the  four  and  twenty  elders 
worship  him  that  sitteth  upon  the  throne  and  the  Lamb,  the  seven  Spirits  neither 
stand  up  nor  worship.  To  these  seven  Spirits  of  God,  the  seven  Churches,  to 
whom  tne  Spirit  speaks  so  many  things,  are  subordinate :  as  are  also  their  ano-'els 
yea,  and  the  seven  angels  which  stand  before  God.  He  is  called  the  seven  Spirits' 
not  with  regard  to  his  essence,  which  is  one,  but  with  regard  to  his  manifold 
operations. 

5.  And  from  Jesus  Christ,  the  faithful  witness,  the  first  begotten  from  the  dead 
and  the  prince  of  the  kings  of  the  earth — Three  glorious  appellations  are  here 
given  him,  and  in  their  proper  order.  He  was  the  faithful  wuness  of  the  whole 
will  of  God  before  his  death,  and  in  death,  and  remains  such  in  glory.  He  rose 
from  the  dead,  as  the  first  fruits  of  them  that  slept;  and  now  hath  all  power  both 
in  heaven  and  earth.  He  is  here  styled  a  Prince.  But  by  and  by  he  bears  his 
title  of  King:  yea,  King  of  kings,  and  Lord  of  lords.  This  phrase,  the  kings  of 
the  earth,  signifies  their  power  and  multitude,  and  also  the  nature  of  their  king- 
dom. It  became  the  Divine  Majesty  to  call  them  kings  with  a  limitation;  espe- 
cially in  this  manifesto  from  his  heavenly  kingdom.  For  no  creature,'  much 
less  a  sinful  man,  can  bear  the  title  of  king,  in  an  absolute  sense,  before  the 
eyes  of  God. 

6.  To  him  thai  loveth  us,  and — Out  of  that  free,  abundant  love,  kath  washed  v. 
from — The  guilt  and  power  of,  mir  sins  with  his  aien  blood ;  and  hath  made  m 

kings — Partakers  of  his  present,  and  heirs  of  his  eternal  kingdom,  aiid  priests 
unto  his  God  and  Father — To  whom  we  continually  offer  ourselves,  a  holy,  livin? 
sacrifice:  To  him  be  the  glory — For  his  love  and  redemption;  and  the  night— 
Whereby  he  governs  all  things. 

7.  Behold — In  this  and  the  next  verse  is  the  proposition,  and  the  summary  of 
the  whole  book.  He  cometh — Jesus  Christ.  Throughout  this  book,  whenever  it 
is  said.  He  cometh,  it  means  his  glorious  coming.  The  preparation  for  this  began 
at  the  destruction  of  Jerusalem,  and  more  particularly  at  the  time  of  writing  this 
book,  and  goes  on,  without  any  interruption,  tiU  that  grand  event  is  accom- 
plished. Therefore  it  is  never  said  in  this  book,  He  will  come,  but  He  cometh 
And  yet  it  is  not  said.  He  cometh  again.  For  when  he  came  before  it  was  not 
like  himself,  but  in  the  form  of  a  servant.    But  his  appearing  in  glory  is  properly 

his  coming,  namely,  in  a  manner  worthy  of  tiie  Son  of  God.     And  every  eye 

Of  the  Jews  in  particular,  shall  see  him — But  with  what  different  emotions,  ac 
cording  as  they  had  received  or  rejeded  him  !  And  they  who  have  pierced  him — 
They,  above  all,  who  pierced  his  hands,  or  feet,  or  side.  Thomas  saw  the  prints 
of  these  wounds,  even  after  his  resurrection.  And  the  same  undoubtedly  will 
be  seen  by  all,  when  he  cometh  in  the  clouds  of  heaven.  And  oil  the  tribes' of  the 
earth — The  word  tribes,  in  the  Revelation,  always  means  tlie  Israelites ;  but 
where  another  word,  such  as  nations  or  people,  is  joined  with  it,  it  implies  liKe- 
wise  (as  here)  all  the  rest  of  mankind.  Shall  wail  because  of  him — For  terror 
and  pain,  if  they  did  not  wail  before  by  true  repentance.     Yea.    Amen—'Vhu 

42 


654  THE  REVELATION. 

8  shall  wail  because  of  him.  Yea.  Amen.  I  am  the  Alpha  and 
the  Omega,  saith  the  Lord  God,  who  is,  and  who  was,  and  who 
Cometh,  the  Almighty. 

9  I  John,  your  brother  and  companion  in  the  affliction,  and.  in 
the  kingdom,  and  patience  of  Jesus,  was  in  the  island  Patmos, 

10  for  the  word  of  God,  and  for  the  testimony  jf  Jesus.     I  was  in 
the  Spirit  on  the  Lord's  day,  and  heard  behind  me  a  great  voirr 

refers  to  every  eye  shall  see  him.  He  that  coraeth  saith,  Yea:  he  that  testifies  i., 
Amen.  The  word  translated  yea,  is  Greek ;  amen,  is  Hebrew :  for  what  is  here 
spoken  respects  both  Jew  and  Gentile. 

8.  /  am  the  Alpha  and  the  Omega,  saith  the  Lord  God — Alpha  is  the  first, 
Omega  the  last  letter  in  the  Greek  alphabet.  Let  his  enemies  boast  and  rage 
ever  so  much  in  the  intermediate  time,  yet  the  Lord  God  is  both  the  Alpha  or 
beginning,  and  the  Omega,  or  end  of  all  things.  God  is  the  beginning,  as  he  is 
the  Author  and  Creator  of  all  things,  and  as  he  proposes,  declares,  and  promises 
so  great  things.  He  is  the  end,  as  he  brings  all  the  things  which  are  here  re- 
vealed to  a  complete  and  glorious  conclusion.  Again,  the  beginning  and  end  oj 
a  thing,  is  in  Scripture  styled  the  whole  thing.  Therefore  God  is  the  Alpha  and 
the  Omega,  the  beginning  and  the  end,  that  is,  one  who  is  all  things,  and  always 
the  same. 

9.  /  John — The  instruction  and  preparation  of  the  apostle  for  the  works  are 
described  from  the  9ih  to  the  20th  verse :  your  brother — In  the  common  laith : 
and  companion  in  the  affliction — For  the  same  persecution  which  carried  him  to 
Patmos,  drove  them  into  Asia.  This  book  peculiarl)'  belongs  to  those  who  are 
under  the  cross.  It  was  given  to  a  banished  man:  and  men  in  affliction  under- 
stand and  relish  it  most.  Accordingly  it  was  little  esteemed  by  the  Asiatic 
Church,  after  the  time  of  Constantine;  but  highly  valued  by  all  the  African 
Churches,  as  it  has  been  since  by  all  the  persecuied  children  of  God.  In  the 
affliction,  and  kingdom,  and  patience  of  Jesus — The  kingdom  stands  in  the  midst. 
It  is  chiefly  under  various  afllictions  that  faith  obtains  its  part  in  the  kingdom. 
And  whosoever  is  a  partaker  of  this  kingdom  is  not  afraid  to  sufier  for  Jesus, 
2  Tim.  ii,  12.  /  was  in  the  island  Patmos — In  the  reign  of  Domitian  and  of 
Nerva.  And  there  he  saw  and  wrote  all  that  follows.  It  was  a  place  peculiarly 
proper  for  these  visions.  He  had  over  against  him  at  a  small  distance,  Asia  and 
the  seven  Churches;  going  on  eastward,  Jerusalem  and  the  land  of  Canaan,  and 
beyond  this  Antioch,  yea,  the  whole  continent  of  Asia.  To  the  west  he  had 
Rome,  Italy,  and  all  Europe,  swimming  as  it  were  in  the  sea :  to  the  south,  Alex- 
andria and  the  Nile  with  its  outlets,  Egypt  and  all  Africa:  and  to  the  north, 
what  was  afterward  called  Constantinople,  on  the  straits  between  Europe  and 
Asia.  So  he  had  all  the  three  parts  of  the  world  which  were  then  known,  with 
Christendom  as  it  were  before  his  eyes:  a  large  theatre,  for  all  the  various  scenes 
which  were  to  pass  before  him.  As  if  this  island  had  been  made  principally  for 
this  end,  to  serve  as  an  observatory  for  the  apostle.  For  preaching  the  word  oj 
God  he  was  banished  thither,  and  for  the  testimony  of  Jesus ;  for  testifying  that 
he  is  the  Christ. 

10.  /  was  in  the  Spirit — That  is,  in  a  trance,  a  prophetic  vision :  so  over- 
whelmed with  the  power  and  filled  with  the  light  of  the  Holy  Spirit,  as  to  be 
insensible  of  outward  things,  and  wholly  taken  up  with  spiritual  and  Divine. 
What  follows  is  one  single  connected  vision,  which  St.  John  saw  in  one  day; 
and  therefore  he  that  would  understand  it  should  carry  his  thoughts  straight  on 
through  the  whole  without  interruption.  The  other  prophetic  books  are  c.  .'ilec- 
tions  of  distinct  prophecies,  given  upon  various  occasions.  But  here  is  ot:e  single 
treatise,  whereof  all  the  parts  exactly  depend  on  each  other.  Chap  Iv.  1,  is 
connected  with  chap,  i,  29.  And  what  is  delivered  in  the  4th  chapter,  goes  on 
directly  to  the  22d.  On  the  Lord's  day— On  this  our  Lord  rose  from  the  dead: 
on  this  the  ancients  believed  he  would  come  to  judgment.  It  was  therefore 
with  the  utmost  propriety  that  St.  John  on  this  day  both  saw  and  described  his 
eoming.  And  I  heard  behind  me — St.  John  had  his  face  to  the  east:  our  Lord 
likewise  in  this  appearance  looked  eastward  toward  Asia,  whither  the  apostle 
was  to  write ;  a  great  voice  as  of  a  trumpet — Which  was  peculiarly  proper  tc 
proclaim  the  coming  of  the  great  King,  and  his  victory  over  all  his  enemies. 


CHAPTER  1.  65ft 

11  as  of  a  trumpet,  Saying,  What  thou  seest  write  in  a  book,  and 
send  to  the  seven  Churches,  to  Ephesus,  and  to  Smyrna,  and  to 
Pergamos,  and  to  Thyatira,  and  to  Sardis,  and  to  Philadelphia, 

12  and  to  Laodicea.     And  I  turned  to  see  the  voice  that  spake  with 

13  me,  and  being  turned,  I  saw  seven  golden  candlesticks,  and  in 
the  midst  of  the  candlesticks  one  like  a  Son  of  man,  clothed  with 
a  garment  down  to  the  foot,  and  girt  about  at  the  breast  with  » 

14  golden  girdle.     His  head  and  hair  xoere  white  as  white  wool,  as 

15  snow,  and  his  eyes  as  a  flame  of  fire.  And  his  feet  like  fine  brasi, 
as  if  they  burned  in  a  furnace,  and  his  voice  as  the  voice  of  many 

16  waters.  And  he  had  in  his  right  hand  seven  stars,  and  out  of 
his  mouth  went  a  sharp  two-edged  sword  ;  and  his  countenance 

11.  Saying,  What  thou  seest — And  hearest.  He  both  saw  and  heard.  This 
command  extends  to  the  whole  book.  All  the  books  of  the  New  Testament 
were  written  by  the  will  of  God,  but  none  were  so  expressly  commanded  to  be 
written;  in  a  book — So  all  the  revelation  is  bnt  one  book;  nor  did  the  letter  to 
the  angel  of  each  belong  to  him  or  his  Church  only;  but  the  whole  book  was 
sent  to  them  all ;  to  the  Churches — Hereafter  named ;  and  through  them  to  all 
Churches,  in  all  ages  and  nations.  To  Ephesus — Mr.  Thomas  Smith,  who  in 
the  year  1671  travelled  through  all  these  cities,  observes,  that  from  Ephesus  to 
Smyrna  is  forty-six  English  miles;  from  Smyrna  to  Pergamos,  sixty-four;  from 
Pergamos  to  Thyatira,  forty-eight;  from  Thyatira  to  Sardis,  thirty-three;  from 
Sardis  to  Philadelphia,  twenty-seven ;  from  Philadelphia  to  Laodicea,  about 
forty-two  miles. 

12,  13.  And,  I  turned  to  see  the  voice — That  is,  to  see  him  whose  voice  it  was; 
and  being  turned,  I  satv — It  seems  the  vision  presented  itself  gradually.  First 
he  heard  a  voice,  and  upon  looking  behind  he  saw  the  golden  candlesticks,  and 
then  in  the  midst  of  the  candlesticks,  which  were  placed  in  a  circle,  he  saw 
on^  like  a  Son  of  man — That  is,  in  a  h:iman  form.  As  a  man  likewise  our 
Lord  doubtless  appears  in  heaven,  though  not  exactly  in  this  symbolical  man 
ner,  wherein  he  presents  himself  as  the  head  of  his  Church.  He  next  observed 
that  our  Lord  was  clothed  with  a  snrment  doion  to  the  foot,  and  girt  with  a  golden 
girdle — Such  the  Jewish  high  priests  wore.  But  both  of  them  are  here  marks 
of  royal  dignity  likewise;  girt  about  at  the  breast — He  that  is  on  a  journey  girds 
his  loins.  Girding  the  breast  was  an  emblem  of  solemn  rest.  It  seems  that 
the  apostle,  having  seen  all  this,  looked  up  to  behold  the  face  of  our  Lord ; 
but  was  beat  back  by  the  appearance  of  his  faming  eyes,  which  occasioned  his 
more  particularly  observing  his  feet.  Receiving  strength  to  raise  his  eyes 
again,  he  saw  the  stars  in  his  right  hand,  and  the  sword  coming  out  of  his 
mouth :  but  upon  beholding  the  brightness  of  his  glorious  countenance,  (which 
probably  was  much  increased  since  the  first  glance  the  apostle  had  of  it,)  he  fell 
at  his  feet  as  dead — During  the  time  that  St.  John  was  discovering  these  several 
particiilars,  our  Lord  seems  to  have  been  speakingj  And  doubtless  even  his 
voice  at  the  very  first  bespoke  the  God;  though  not  so  insupportably  as  his 
glorious  appearance. 

14.  His  head  and  his  hair — That  is,  the  hair  of  his  head,  not  his  whole  head, 
were  white  as  white  wool — Like  the  Ancient  of  days,  represented  in  Daniel's 
vision,  chap,  vi,  6.  Wool  is  commonly  supposed  to  be  an  emblem  of  eternity;  as 
snow — Betokening  his  spotless  purity.  And  his  eyes  as  a  flame  of  fire — Piercing 
through  all  things;  a  token  of  his  omniscience. 

15.  And  his  feet  like  fine  brass — Denoting  his  stability  and  strength;  as  if 
'■key  burn  'd  in  a  furnace — As  if  having  been  melted  and  refined  they  were  still 
/ed  hot ;  ind  his  voice — To  the  comfort  of  his  friends  and  the  terror  of  his 
enemies,  as  the  voice  of  many  waters — Roaring  aloud,  and  bearing  down  all 
before  them. 

16.  And  he  had  in  his  right  hand  seven  stars — In  token  of  his  favour  and  power- 
ful protection ;  and  out  of  his  mouth  went  a  sharp  two-edged  sword — Signifying 
his  justice  and  righteous  ang°r,  continually  pointed  against  his  enemies  as  a 
<;word,  sharp,  to  stab;  two-edg6d,  to  hew;  and  his  countenance  was  as  the  sun 
skinetk  in  his  strength — Without  any  mist  or  cloud. 


o56  THE  REVELATION. 

17  was  as  the  sun  shineth  in  his  strength  Ana  when  I  saw  him  I 
tell  at  his  feet  as  dead :  and  he  laid  his  right  hand   upon  me, 

18  saying,  Fear  not,  I  am  the  First  and  the  Last,  And  he  that  liveth 
and  was  dead,  and  behold  I  am  alive  for  evermore,  and  have 

19  the  keys  of  death  and  of  hades.     Write  the  things  which  thou 

20  hast  seen,  and  which  are,  and  which  shall  be  hereafter:  The 
mystery  of  the  seven  stars  which  thou  sawest  in  my  right  hand, 
and  of  the  seven  golden  candlesticks.  The  seven  sta:*  lie 
angels  of  the  seven  Churches;  and  the  seven  candlesticks  are 
seven  Churches. 


17.  And  I  fell  at  his  feet  as  dead — Human  nature  not  being  able  to  sustain  so 
glorious  an  appearance.  Thus  was  he  prepared  (like  Daniel  of  old,  whom  he 
particularly  resembles)  for  receiving  so  weighty  a  prophecy.  A  great  sinking 
of  nature  usually  precedes  a  large  communication  of  heavenly  things.  St.  John, 
before  our  Lord  suffered,  was  so  intimate  with  him  as  to  lean  on  his  breast, 
to  lie  in  his  bosom.  Yet  now,  near  seventy  years  after,  the  aged  apostle  is  by 
one  glance  struck  to  the  ground.  What  a  glory  must  this.be!  Ye  sinners,  be 
afraid ;  cleanse  your  hands ;  purify  your  liearts.  Ye  saints,  be  humble ;  pre- 
pare ;  rejoice ;  but  rejoice  unto  him  with  reverence.  An  increase  of  reverence 
toward  this  awful  majesty  can  be  no  prejudice  to  your  faith.  Let  all  petu- 
lancy,  with  all  vain  curiosity,  be  far  away,  while  you  are  thinking  or  reading 
of  these  things.  And  he  laid  his  right  hand  upon  me — The  same  wherein 
he  held  the  seven  stars.  What  did  St.  John  then  feel  in  himself?  Saying, 
Fear  not — His  look  terrifies,  his  speech  strengthens.  He  does  not  call  John 
by  name,  (as  the  angels  did  Zacharias  and  others,)  but  speaks  as  his  well 
known  master.  What  follows  is  also  spoken  to  strengthen  and  encourage 
him.  /  am — When  in  his  state  of  humiliation  he  spoke  of  his  glory,  he 
frequently  spoke  in  the  third  person,  as  Matt,  xxvi,  65.  But  he  now  speaks 
of  his  own  glory,  without  any  veil,  in  plain  and  direct  terms.  Th£  first  and 
the  last — That  is,  the  one,  eternal  God,  who  is  from  everlasting  to  everlasting, 
Isa.  xli,  4. 

18.  And  he  that  Zire^A— Another  peculiar  title  of  God;  and  I  have  the  keys  of 
death  and  of  hades — That  is,  the  invisible  world  in  the  intermediate  state :  the 
body  abides  in  death,  the  soul  in  hades.  Christ  hath  the  keys  of,  that  is,  the 
power  over  both,  killing  or  quickening  of  the  body,  and  disposing  of  the  soul, 
as  it  pleaseth  him.  He  gave  St.  Peter  the  keys  of  the  kingdom  of  heaven;  but 
not  the  keys  of  death  or  hades.  How  comes  then  his  supposed  successor  at 
Rome  by  the  keys  of  purgatory  1 

From  the  preceding  description  mostly  are  taken  the  titles  given  Christ  in  the 
following  letters,  particularly  the  first  four. 

19.  Write  the  things  which  thou  hast  seen— This  day:  which  accordingly  ar? 
written,  chap,  i,  11-18;  and  which  are— The  instructions  relating  to  the  present 
state  of  the  seven  Churches.  These  are  written,  chap,  i,  20;  chap,  iii,  22;  and 
which  shall  be  hereafter— To  the  end  of  the  world;  written  chap.  iv.  1,  &c. 

20.  Write  first  the  mystery — The  mysterious  meaning  of  the  seven  stars — St. 
John  knew  better  than  we  do,  in  how  many  respects  these  stars  were  a  proper 
emblem  of  those  angels;  how  nearly  they  resembled  each  other,  and  how  far 
they  differed  in  magnitude,  brightness,  and  other  circumstances.  The  seven  start 
are  angels  of  the  seven  CAwrcAes— Mentioned  ir  the  lllh  verse.  In  each  Church 
there  was  one  pastor  or  ruling;  minister,  to  whom  all  the  rest  were  subordinate 
This  pastor,  bishop,  or  overseer,  had  the  peculiar  care  over  that  flock ;  on  him 
the  prosperity  oi  that  congregation  in  a  great  measure  depended ;  and  he  was 
to  answer  for  all  those  souls  at  the  judgment  seat  of  Christ.  And  the  seven 
candlesticks  are  seven  Churches— How  significant  an  emblem  is  this !  For  a 
candlestick,  though  of  gold,  has  no  light  of  itself;  neither  has  any  Church  oi 
child  of  man.  But  they  receive  from  Christ  the  light  of  truth,  holiness,  comfort, 
that  it  mav  shine  to  all  around  them. 

As  soori  as  this  was  spoken  St.  John  wrote  it  down,  even  all  that  is  contained 
in  this  first  chapter.    Atterward  what  was  Contained  ir  the  second  and  thir 
chapters  was  dictated  to  him  in  like  manner. 


CHAPTER  II.  657 

II.       To  the  angel  of  the  Church  at  Ephesus  write.  These  things 

saith  he   that  holdeth   the   seven   stars  in   his  right  hand,   that 

'i  walketh  in  the  midst  of  the  seven  gohlen  candlesticks.     I  know 

thy  works,  and  thy  labour,  and  thy  patience,  that  thou  canst  not 

bear  evil   men ;    and   thou   hast   tried   those   who  say   they  are 

II.  Of  the  following  letters  to  the  angels  of  the  seven  Churches  it  may  be 
uecessary  to  speak  first  in  general,  then  particularly. 

In  general  we  may  observe,  when  the  Israelites  were  to  receive  the  law  ai 
Mount  Siimi  they  were  first  to  be  purified.  And  when  the  kingdom  of  God 
was  at  hand  John  the  Baptist  prepared  men  lor  it  by  repentance,  in  like 
manner  we  are  prepared  by  these  letters  for  the  worthy  reception  of  this  glorious 
Revelation.  By  following  the  directions  given  herein,  by  expelling  incorrigibly 
wicked  men,  and  putting  away  all  wickedness,  those  Churches  were  prepared  to 
receive  the  precious  depositum.  And  whoever,  in  any  age,  would  profitably  read 
or  hear  it,  must  observe  the  same  admonitions. 

These  letters  are  a  kind  of  sevenfold  preface  to  the  book.  Christ  now  appears 
in  the  form  of  a  man,  (not  yet  under  the  emblem  of  a  lamp,)  and  speaks  mostly 
in  proper,  not  in  figurative  words.  It  is  not  till  chap,  iv,  1,  that  St.  John  enters 
upon  that  grand  vision  which  takes  up  the  residue  of  the  book. 

There  is  in  each  of  these  letters, 

1.  A  command  to  write  to  the  angel  of  the  Church. 

2.  A  glorious  title  of  Christ. 

3.  An  address  to  the  angel  of  that  Church,  containing 
A  testimony  of  his  mixed,  or  good,  or  bad  state : 
An  exhortation  to  repentance  or  steadfastness : 

A  declaration  of  what  will  be;  generally,  of  the  Lord's  coming. 

4.  A  promise  to  him  that  overcomelh,  together  with  the  exhortation.  He  t/lat 
kaiii  an  ear  to  hear,  let  him  hear. 

The  address  in  each  letter  is  expressed  in  plain  words;  the  promise  in  figu 
rative.  In  the  address  our  Lord  speaks  to  the  angel  of  each  Church  which 
then  was,  and  to  the  members  thereof  directly:  whereas  in  the  promise  he 
speaks  of  all  that  should  overcome,  in  whatever  Church  or  age,  and  deals  out  to 
ihem  one  of  the  precious  promises  (by  way  of  anticipation)  from  the  last  chapters 
of  the  book. 

II.  1.  Write — So  Christ  dictated  to  him  every  word.  These  things  saith  he 
who  holdeth  the  seven  stars  in  his  right  hand — Such  is  his  mighty  power !  Such 
his  favour  to  them,  and  care  over  them,  that  they  may  indeed  shine  as  stars, 
both  by  purity  of  doctrine  and  holiness  of  life !  Who  walketh — According  to  his 
promise,  /  am  with  you  always,  even  to  the  end  of  the  world ;  in  the  midst  of  the 
golden  candlesticks — Beholding  all  their  works  and  thoughts,  and  ready  to 
remove  the  candlestick  out  of  its  place — If  any  being  warned,  will  not  repent. 
Perhaps  here  is  likewise  an  allusion  to  the  office  of  the  priests  in  dressing  the 
lamps,  which  was  to  keep  them  always  burning  before  the  Lord. 

2.  /  know — Jesus  knows  all  the  good  and  all  the  evil  which  his  servants  and 
nis  enemies  suffer  and  do.  Weighty  word,  I  know !  How  dreadful  will  it  one 
day  sound  to  the  wicked,  how  sweet  to  the  righteous!  The  Churches  and  theii 
angels  must  have  been  astonished  to  find  their  several  states  so  exactly  de- 
scribed, even  in  the  absence  of  the  apostle ;  and  could  not  but  acknowledge  the 
all-seeing  eye  of  Christ  and  of  his  Spirit.  With  regard  to  us,  to  every  one  of 
us,  also  he  saith,  I  know  thy  works!  Happy  is  he  that  conceives  less  good  of 
himself  than  Christ  knows  concerning  him!  And  thy, labour — After  the  general, 
;hree  particulars  are  named,  and  then  more  largely  described  in  an  inverted 
r.:der: 

1.  Thy  labour.  6.  Thou  hast  borne  for  my  name's  sake,  and  hast  not 

fainted. 

2.  Thy  patience.  5.  Thou  hast  patience. 

3.  Thou  canst  not  4.  Thou  hast  tried  those  who  say  they  are  apostles, 

bear  evil  men.  and  are  not,  and  hast  found  them  liars. 

And  thy  patience — Notwithstanding  which  thou  canst  not  bear  that  incoi  rigibly 
wicked  men  should  remain  in  the  flock  of  Christ.  And  thou  hast  tried  those  wkt 
^y  they  are  apostles,  and  are  not — For  the  Lord  hath  not  sent  them. 


658  THE  REVELATION. 

3  apostles,  and  are  not,  and  hast  found  tliem  liars :  And  hast  pa 
tience,  and  hast  borne  for  my  name  6  sake,  and  hast  not  fainted 

4  But  I  have  against  thee,  that  thou  iiast  left  thy  first  love.     Re 

5  member  therefore  from  whence  thou  art  fallen,  and  i>epent,  and 
do  the  first  works :  if  not,  I  come  to  thee,  and  will  remove  thy 

6  candlestick  out  of  its  place,  unless  thou  repent.  But  thou  hasl 
this,  that  thou  hatest  the  works  of  the  Nicolaitans,  which  I  als^ 
hate.     He  that  hath  an  ear  let  him  hear  what  the  Spirit  sailh  ti 

7  the  Churches.  To  him  that  overcometh  will  I  give  to  eat  of  iht 
tree  of  life,  which  is  in  the  paradise  of  my  God. 


4.  But  I  have  against  thee,  that  thou  hast  left  thy  first  love — That  love  for  which 
all  that  Church  was  so  eminent  when  St.  Paul  wrote  his  epistle  to  ihem.  He 
need  not  have  left  this:  he  might  have  retained  it  entire  to  the  end;  and  he  did 
retain  it  in  part,  or  there  could  not  have  remained  so  much  of  what  was  com- 
mendable in  him.  But  he  had  not  kept  (as  he  might  have  done)  the  first  tender 
love  in  its  vigour  and  warmth.     Reader,  hast  thou  1 

5.  It  is  not  possible  for  any  to  recover  the  first  love  but  by  taking  these  three 
steps :  1.  Remember ;  2.  Repent ;  3.  Do  the  first  works.  Remember  from  whence 
thou  art  fallen — From  what  degree  of  faith,  love,  holiness,  though  perhaps  in- 
sensibly; and  repent — Which  in  the  very  lowest  sense  implies  a  deep  and  lively 
conviction  of  thy  fall.  Of  the  seven  angels,  two,  at  Ephesus  and  at  Pergamos, 
were  in  a  mixed  state;  two,  at  Sardis  and  at  Laodicea,  were  greatly  corrupted. 
All  these  are  exhorted  to  repent;  as  are  the  followers  of  Jezebel  at  Thyatira. 
Two,  at  Smyrna  and  Philadelphia,  were  in  a  flourishing  state,  and  are  therefor^ 
only  exhorted  to  steadfastness. 

There  can  be  no  state,  either  of  any  pastor,  Church,  or  single  person,  which 
has  not  here  suitable  instructions.  All,  whether  ministers  or  hearers,  together 
with  their  secret  or  open  enemies,  in  all  places  and  all  ages,  may  draw  hence 
necessary  self-knowledge,  reproof,  commendation,  warning,  or  confirmation. 
Whether  any  be  as  dead  as  the  angel  at  Sardis,  or  as  much  alive  as  the  angel 
at  Philadelphia,  this  book  is  sent  to  him,  and  the  Lord  Jesus  hath  something 
to  say  to  him  therein.  For  the  seven  Churches  with  their  angels  represent  the 
whole  Christian  Church,  dispersed  throughout  the  whole  world,  as  it  subsists 
not  (as  some  have  imagined)  in  one  age  after  another,  but  in  every  age.  This 
is  a  point  of  deep  importance,  and  always  necessary  to  be  remembered ;  that 
these  seven  Churches  are,  as  it  were,  a  sample  of  the  whole  Church  of  Christ, 
as  it  was  then,  as  it  is  now,  and  as  it  will  be  in  all  ages.  Do  the  first  works- 
Outwardly  and  inwardly,  or  thou  canst  never  regain  the  first  love:  But  if  not — 
By  this  word  is  the  warning  sharpened  to  tho?e  five  Churches  which  are  called 
to  repent;  (for  if  Ephesus  was  threatened,  how  much  more  shall  Sardis  and 
Laodicea  be  afraid,)  and  according  as  they  obey  the  call  or  not,  there  is  a  pro- 
mise or  a  threatening,  chap,  ii,  5,  f6,  22;  iii,  3,  20.  But  even  in  the  threatening 
the  promise  is  implied,  in  case  of  true  repentance.  /  come  to  thee,  and  will 
remove  thy  candlestick  out  of  its  place — I  will  remove,  unless  thou  repent,  the 
flock  now  under  thy  care  to  another  place,  where  they  shall  be  better  taken  care 
of  But,  from  the  flourishing  state  of  the  Church  of  Ephesus  after  this,  there 
is  reason  to  believe  he  did  repent. 

6.  Bvi  thou  hast  this — Divine  grace  seeks  whatever  may  help  him  that  is 
fallen  to  recover  his  standing;  that  thou  hatest  the  works  of  the  Nicolaitans — 
Probably  so  called  from  Nicolas,  one  of  the  seven  deacons.  Acts  vi,  .5.  Theii 
doctrines  and  lives  were  equally  corrupt.  They  allowed  the  most  abominable 
lewdness  and  adullaries,  as  well  as  sacrificing  to  idols;  all  which  they  piaccd 
among  things  indifl^crent,  and  plead  for  as  branches  of  Christian  liberty. 

7.  He  that  hath  an  ear,  let  Mm  hear — Every  man,  whoever  can  hear  at  all, 
ought  carefully  to  hear  this.  What  the  Spirit  saith — In  these  great  and  precious 
promises,  to  the  Churches — And  in  them  to  every  one  that  overcometh;  that 
goeth  on  from  faith  to  faith,  and  by  faith  to  full  victory  over  the  world,  and  the 
flesh,  and  the  devil. 

In  these  seven  letters  twelve  promises  are  contained,  which  are  an  extract  oi 
all  the  promises  of  God.    Some  of  them  are  not  expressly  mentioned  again  in 


CHAPTER  II.  m^ 

8       And  to  the  angel  of  the  Church  at  Smyrna  write,  These  things 

3  saith  the  First  and  the  Last,  who  was  dead  and  is  alive  ;  I  know 

thy  vvorks,  and  thy  affliction  and  poverty,  (but  thou  art  ricli,) 

and  the  reviling  of  those  who  say  they  are  Jews,  and  are  not, 

10  but  a  synagogue  of  Satan.  Fear  none  of  those  things  which 
thou  art  about  to  suffer  ;  behold  the  devil  is  about  to  cast  sonie 
of  you  into  prison,  that  ye  may  be  tried,  and  ye  shall  have  afflic- 
tion ten  days:  Be  thou  faithful  unto  death,  and  I  will  give  thee 

11  the  frown  of  life.  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  to  the  Churches :  He  that  overcometh  shall  not  be 
hurt  by  the  second  death. 

this  book,  as  the  hidden  vianna,  the  inscription  of  the  name  of  the  New  Jeru- 
salem, the  sitting  upon  the  throne.  Some  resemble  what  is  afterward  mentioned, 
as  the  hidden  name,  chap,  xix,  12 ;  the  ruling  the  nations;  chap,  xix,  15 ;  the 
morning  star,  chap,  xxii,  16.  And  some  are  expressly  mentionecl,  as  the  tree  oj 
life,  chap,  xxii,  2.  Freedom  from  the  second  death,  chap,  xx,  6 ;  the  name  in  the 
hook  of  life,  chap,  xx,  16;  xxi,  27;  the  remaining  in  the  temple  of  God,  chap,  vii, 
15;  the  inscription  of  the  name  of  God  and  of  the  Lamb,  chap,  xiv,  1;  xxii,  4. 
In  these  promises  sometimes  the  enjoyment  of  the  highest  goods,  sometimes 
deliverance  from  the  greatest  evils,  is  mentioned.  And  each  implies  the  other, 
so  that  where  either  part  is  expressed,  the  whole  is  to  be  understood.  That 
part  is  expressed  which  has  most  resemblance  to  the  virtues  or  works  of  hi)n 
that  was  spoken  to  in  the  letter  preceding.  To  eat  of  the  tree  of  life — The  first 
thing  promised  in  these  letters,  is  the  last,  and  the  highest  in  the  accomplish 
ment,  chap,  xxii,  2,  14,  19.  The  tree  of  life,  and  the  water  of  life,  go  together, 
chap,  xxii,  1,  2;  both  implying  the  living  with  God  eternally:  in  the  paradise 
of  my  God — The  word  paradise  means  a  garden  of  pleasure.  In  the  earthly 
paradise  there  was  one  tree  of  life :  there  are  no  other  trees  in  the  paradise 
of  God. 

8.  These  things  saith  the  First  and  the  Last,  who  was  dead  and  is  alive — How 
directly  does  this  description  tend  to  confirm  him  against  the  fear  of  death !  ver. 
10,  11.  Even  with  the  comfort  wherewith  St.  John  himself  was  comforted, 
chap,  i,  17,  18,  shall  the  angel  of  this  Church  be  comforted. 

9.  /  know  thy  affliction  and  poverty — A  poor  prerogative  in  the  eyes  of  the 
world!  The  angel  at  Philadelphia  likewise  nad  in  their  sight  but  a  little  strength. 
And  yet  these  two  were  the  most  honourable  of  all  in  the  eyes  of  the  Lord. 
But  thou  art  rich — In  faith  and  love,  of  more  value  than  all  the  kingdoms  of  the 
earth.  Who  say  they  are  Jews — God's  own  people ;  and  are  not — The]''  are  not 
Jews  inwardly,  not  circumcised  in  heart:  l/ut  a  synagogue  of  Satan — Who,  like 
them,  was  a  liar  and  a  murderer,  from  the  beginning. 

10.  The  first  and  last  words  of  this  verse  are  particularly  directed  to  the 
ininister ;  whence  we  may  gather,  that  his  suffering  and  the  affliction  of  the 
Church  were  at  the  same  time,  and  of  the  same  continuance.  Fear  none  of  those 
things  which  thou  art  about  to  suffer — Probably  by  means  of  the  false  Jews.  Be- 
hold—This intimates  the  nearness  of  the  affliction.  Perhaps  the  ten  days  began 
on  the  very  day  that  the  Revelation  was  read  at  Smyrna,  or  at  least  very  soon 
after.  The  devil — Who  sets  all  persecutors  to  work;  and  these  more  particu- 
larly: is  about  to  cast  some  of  you — Christians  at  Smyrna;  where,  in  the  first 
ages,  the  blood  of  many  martyrs  was  shed :  into  prison,  that  ye  may  be  tried — 
To  your  unspeakable  advantage,  1  Pet.  iv,  12-14:  and  ye  shall  have  affliction — 
Either  in  your  own  persons,  or  by  sympathizing  with  your  brethren  :  ten  days 
--■(Literally  taken)  in  the  end  of  Domitian's  persecution,  which  was  stopped  by 
the  edict  of  the  Emperor  Nerva.  Be  thou  faithful — Our  Lord  does  not  say,  till 
I  come,  as  in  the  other  letters,  but  unto  death — Signifying  that  the  angel  of 
this  Church  should  quickly  after  seal  his  testimony  with  his  blood;  fifty  year^ 
before  the  martyrdom  of  Polycarp,  for  whom  some  have  mistaken  him :  and  I 
will  give  thee  the  crown  of  life — The  peculiar  reward  of  them  who  are  faithful 
wnto  death. 

11.  The  second  death — T%e  lake  of  fire  ^  the  portion  of  the  fearful,  who  do  no« 
overcome,  chap,  xxi,  8. 


600  THE  REVELATION. 

12  A.nd   to  tlie  angel  of  the  Church  at  Pergamos  write,  These 

13  tilings  saith  he  who  hath  the  sharp  two-edged  sword.  1  know 
thy  works,  and  where  thou  dwellest,  where  the  throne  of  Satan 
is  ;  and  thou  holdest  fast  my  name,  and  hast  not  denied  my  faith, 
in  the  days  wherein  Antipas  was  my  faithful  witness,  who  was 

14  slain  among  you  where  Satan  dwelleth.  But  I  have  a  few  thfngs 
against  thee,  that  thou  hast  there  them  that  hold  the  doctrine  of 
Balaam,  who  taught  Balak  to  cast  a  stumbling  block  before  the 
sons  of  Israel,  to  eat  things  sacrificed  to  idols,  and  to  commit 

15  fornication.     In  like  manner  thou  also  hast  them  that  hold  the 

16  doctrine  of  the  Nicolaitans,  which  I  hate.  Repent  therefore;  if 
not,  I  come  to  thee,  and  will  fight  against  them  with  the  sword 

IT  of  my  mouth.  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  to  the  Churches.  To  him  that  overcometh  will  I 
give  of  the  hidden  manna,  and  will  give  him  a  white  stone, 
and  on  the  stone  a  new  name  written,  which  none  knoweth,  but 
he  that  receiveth  it. 

18  And  to  the  angel  of  the  Church  at  Thyatira  write.  These 
things  saith  the  Son  of  God,  who  hath  eyes  as  a  flame  of  fire. 


12.  The  sword — With  which  I  will  cut  ofl  the  impenitent,  ver.  16. 

13.  Where  the  throne  of  Satan  is — Pergamos  was  above  measure  given  to 
idolatry:  so  Satan  had  his  throne  and  full  residence  there  Thou  holdest  fast  my 
name — Openly  and  resolutely  confessing  me  before  men  :  in  the  days  wherein 
Antipas — Martyred  under  Domiiian;  joas  my  faithful  witness — Happy  is  he  to 
whom  Jesus,  the  faithful  and  true  witness,  giveth  such  a  testimony! 

14.  But  thou  hast  there — Whom  thou  oughtest  immediately  to  have  cast  uui 
from  the  flock :  them  that  hold  the  doctrine  of  Balaam. — Doctrine  nearly  resem 
bling  his:  who  taught  Balak — And  the  rest  of  the  Mc-abites,  to  cast  a  stumbling 
block  before  the  sons  of  Israel — They  are  generally  termed  the  children,  but  here 
the  sons  of  Israel,  in  opposition  to  the  daughters  of  Moab,  by  whom  Balaam 
enticed  them  to  fornication  and  idolatry:  to  eat  things  sacrificed  to  idols — 
Which,  in  so  idolatrous  a  city  as  Pergamos,  was  in  the  highest  degree  hurtful 
to  Christianity :  and  to  commit  fornication — Which  was  constantly  joined  with 
the  idol  worship  of  the  heathens. 

15.  In  like  mariner  thou  also — As  well  as  the  angel  at  Ephesus;  hast  them 
that  hold  the  doctrine  of  the  Nicolaitans — And  thou  sufferest  ihem  to  remain  in 
the  flock. 

16.  If  not,  I  come  to  thee — Who  wilt  not  wholly  escape  when  I  punish  them  , 
and  will  fight  with  them — Not  with  the  Nicolaitans,  who  are  mentioned  only  bj 
the  by;  but  the  followers  of  Balaam;  with  the  sword  of  my  mouth — With  my  just 
and  fierce  displeasure.  Balaam  himself  was  first  withstood  by  the  angel  of  the 
Lord  with  his  sword  drawn,  Num.  xxii,  23,  and  afterward  slain  with  the  sword, 
Num.  xxxi,  8. 

17.  To  him  that  overcometh — And  eateth  not  of  those  sacrifices;  will  I  give 
of  the  hidden  manna — Described  John  vi.  The  new  name  answers  to  this  :  it  is 
now  hid  with  Christ  in  God.  The  Jewish  manna  was  kept  in  the  ancient  aik 
of  the  covenant.  The  heavenly  ark  of  the  covenant  appears  under  the  trumpet 
of  th**  seventh  angel,  chap,  xi,  19,  where  also  the  hidden  manna  is  mentioned 
again  It  seems  properly  to  mean  the  full,  glorious,  everlasting  fruition  of  God. 
A'^d  I  toill  give  him  a  white  stone — The  ancients,  on  many  occasions,  gave  heir 
votes  on  judgment  by  small  stones:  by  black  they  condemned;  by  white  ones 
they  acquitted.  Sometimes  also  they  wrote  on  small,  smooth  stones.  Here  may 
be  an  allusion  to  both.  And  a  new  name — So  Jacob,  after  his  victory,  gained  the 
new  name  of  Israel.  Wouldst  thou  know  what  thy  n£ui  name  will  be:  the  way 
to  this  is  plain;  overcome.  Till  then  all  thy  inquiries  are  vain.  Thou  wilt  then 
read  it  on  the  white  stone. 

18.  And  to  the  angel  of  the  Church  at  Thyatira — Where  the  faithful  were  bul 
»   little  lock ;   these  things  saith   the  Son  of  God — See   how  great   he   is,  who 


CHAPTER  II.  601 

19  and  his  feet  like  fine  brass.  I  know  thy  love  and  faith,  and  thj 
service  and  patience,  and  thy  last  works  more   than  the  first. 

20  But  I  have  against  thee,  that  thou  sufferest  that  woman  Jezebel, 
who  calleth  herself  a  prophetess,  and  teacheth  and  seduceth  my 
servants  to  commit  fornication,  and  to  eat  things  sacrificed  to 

£1   idols :  And  I  gave  her  time  to  repent  of  her  fornication  ;  but  she 

22  will  not  repent.  Behold,  I  will  cast  her  into  a  bed,  and  tliem 
that  commit  adultery  with  her,  into  great  affliction,  unless  thej 

23  repent  of  her  works.  And  I  will  kill  her  children  with  death; 
and  all  the  Churches  shall  know  that  I  am  he  who  searcheth  the 
reins  and  hearts  ;  and  I  will  give  you,  every  one,  according  to 

34  your  works.  But  I  say  to  you,  the  rest  that  are  at  Thyatira,  As 
many  as  do  not  hold  this  doctrine,  who  have  not  known  the 

appeared  like  a  Son  of  man!  chap,  i,  12.     Who  hath  eyes  as  a  Jlame  of  Jire- 
Searchmg  the  reins  and  the  heart,  ver.  23;  and  his  feet  like  fine  brass — Denoting 
his  immense  strength.    Job  comprises  both  these,  nis  wisdom  to  discern  what- 
ever is  amiss,  and  his  power  to  avenge  it,  in  one  sentence,  chap,  xlii,  2.     No 
thought  is  hidden  from  him,  and  he  can  do  all  things. 

19.  /  know  thy  love — How  different  a  character  is  this  from  that  of  the  angel 
of  the  Church  at  Ephesusl  The  latter  could  not  bear  the  wicked,  and  hated 
the  works  of  the  Nicolaitans;  but  had  left  his  first  love  and  first  works.  The 
former  retained  his  first  love,  and  had  more  and  more  works,  but  did  bear  the 
wicked,  did  not  withstand  them  with  becoming  vehemence.  Mixed  characters 
both;  yet  the  latter,  not  the  former,  is  reproved  for  his  fall,  and  commanded 
to  repent:  and  faith,  and  thy  service,  and  patience — Love  is  shown,  exercised, 
and  improved,  by  serving  God  and  our  neighbour;  so  is  faith  by  patience  "and 
good  works. 

20.  But  thou  suffered  that  woman  Jezebel — Who  ought  not  to  teach  at  all. 
1  Tim.  ii,  12,  to  teach  and  seduce  my  servants — At  Pergamos  were  many  fcl- 
lowers  of  Balaam;  at  Thyatira,  one  grand  deceiver.  Many  of  the  ancients  have 
delivered,  that  this  was  the  wife  of  the  pastor  himself.  Jezebel  of  old  led  the 
people  of  God  to  open  idolatry.  This  Jezebel  (fitly  called  by  her  name  from 
the  resemblance  between  their  works)  led  them  to  partake  in  the  idolatry  of  the 
heathen'^.  This  she  seems  to  have  done  by  first  enticing  them  to  fornication, 
just  as  Balaam  did;  whereas  at  Pergamos  they  were  first  enticed  to  idolatry, 
and  afterward  to  fornication. 

21.  A7id  I  gave  her  time  to  repent — So  great  is  the  power  of  Christ:  but  she 
will  not  repent — So,  though  repentance  is  the  gift  of  God,  man  may  refuse  it: 
God  will  not  compel. 

22.  I  will  cast  her  into  a  bed — into  great  affliction,  and  them  that  commit  either 
carnal  or  spiritual  adultery  with  her,  unless  they  repent — She  had  her  time  before : 
of  her  works — Those  to  which  she  had  enticed  them,  and  which  she  had  com- 
mitted with  them. 

It  is  observable,  the  angel  of  the  Church  at  Thyatira  was  only  blamed  for 
suffering  her.  This  fault  ceased  when  God  took  vengeance  on  her.  Therefore 
he  is  not  expressly  exhorted  to  repent,  though  it  is  implied. 

23  And  I  will  kill  her  children — Those  which  she  hath  borne  in  adultery,  and 
then,  whom  she  hath  seduced;  vjith  death — This  expression  denotes  death  by  the 
plague,  or  by  some  manifest  stroke  of  God's  hand.  Probably  the  remarkable 
rengeance  taken  on  her  children  was  the  token  of  the  certainty  of  all  the  rest . 
md  ill  the  Churches — To  which  thou  now  writest,  shall  know  that  I  search  the 
reins — Thf  desires,  and  hearts — Thoughts. 

24.  But  1  say  to  you,  who  do  not  hold  this  doctrine — Of  Jezebel;  '-ho  have 
n;>t  knnirn  the  depths  of  Satan — O  happy  ignorance!  as  they  speak — 7  Mat  were 
continuilly  boasting  of  the  deep  things  which  they  taught.  Our  Lord  own.s 
they  were  deep,  even  deep  as  hell ;  for  they  were  the  very  depths  of  Satan. 
Were  these  the  same  of  which  Martin  Luther  speaks  1  'Tis  well  if  there  are 
not  some  of  his  countrymen,  now  in  England,  who  know  them  too  well .  /  vill 
lay  tipon  you  no  other  burden — Than  that  you  have  already  suffered  from  Jezebel 
and  her  adherents. 


fiOa  THE  REVELATION. 

depths  of  Satan,  as  they  speak,  I  will  lay  upon  you  no  other 

25  burden.     But  what  ye  have,  hold  fast  till  I  come.     And  ho  that 

26  overcometh,  and  keepeth  my  works  unto  the  end,  to  him  will  I 

27  give  power  over  the  nations,  (And  he  shall  rule  them  with  a  rod 
of  iron ;  they  shall  be  dashed  in  pieces  like  a  potter's  vessel,)  as 

28  I  also  have  received  from  my  Father.     And  I  will  give  him  the 

29  morning  star.  He  that  hath  an  ear,  let  him  hear  what  the  Sp"rt 
sdiih  to  the  Churches. 

HI.  And  to  the  angel  of  the  Church  at  Sardis  write.  These  things 
saith  he  that  hath  the  seven  spirits  of  God,  and  the  seven  stars, 
I  know  thy  works,  that  thou  hast  a  name  that  thou  livest,  but  art 

2  dead.  Be  watchful,  and  strengthen  the  things  which  remain, 
which  are  ready  to  die  ;  for  I  have  not  found  thy  works  com- 

3  plete  before  my  God.  Remember  therefore  how  thou  hast  re- 
ceived and  heard,  and  hold  fast,  and  repent.  If  thou  watch  not 
I  will  come  as  a  thief,  and  thou  shalt  not  know  at  what  hour  I 
will  come  upon  thee.  Yet  thou  hast  a  few  names  in  Sardis,  who 
have  not  defiled  their  garments ;  and  they  shall  walk  with  me  in 

5  white  :  they  are  worthy.  He  that  overcometh,  he  shall  be  clothed 
in  white  raiment;  and  I  will  not  blot  his  name  out  of  the  book 
of  life,  and  I  will  confess  his  name,  before  my  Father  and  before 

6  his  angels.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit 
saith  to  the  Churches. 


25.  What  ye — Both  the  angel  and  the  Chuich  have. 

26.  My  works — Those  which  I  have  commanded;  to  him  will  I  give  power 
over  the  nations — That  is,  I  will  give  him  to  share  with  me  in  that  glorious  vic- 
tory which  the  Father  hath  promised  me  over  all  the  nations  who  as  yet  resist 
me,  Psalm  ii,  8,  9. 

27.  A7id  he  shall  rule  them — That  is,  shall  share  with  me  when  I  do  this;  with 
a  rod  ofiion — With  irresistible  power,  employed  on  those  only  who  will  not 
otherwise  submit;  who  will  hereby  be  dashed  in  pieces — Totally  conquered. 

28.  /  will  give  him  the  vwrning  star — Thou,  O  Jesua,  art  the  morning  star. 
O  give  thyself  to  me!  Then  will  I  desire  no  sun,  only  thee,  who  art  the  sun 
also.  He  whom  this  star  enlightens,  has  always  morning  and  no  evening.  The 
duties  and  promises  here  answer  each  other.  The  valiant  conqueror  has  power 
over  the  stubborn  nations.  And  he  that,  after  having  conquered  his  enewiies, 
keeps  the  words  of  Christ  to  the  end,  shall  have  the  morning  star — An  unspeak- 
able brightness  and  peaceful  dominion  in  him. 

III.  1.  T%e  seven  spirits  of  God — The  Holy  Spirit,  from  whom  alone  all  spi- 
ritual life  and  strength  proceed :  and  the  seven  stars — Which  are  subordinate  to 
him :  iho^v  hast  a  name  that  thou  livest — A  fair  reputation,  a  goodly  outside  ap- 
pearance. But  that  Spirit  seeth  through  all  things,  and  every  emrty  appearance 
vanishes  before  him. 

2.  The  things  lokich  remain — In  thy  soul;  knowledge  of  the  truth,  good  de- 
sires, and  convictions:  which  are  ready  to  die — Wherever  pride,  indolence,  oi 
levity  revives,  all  the  fruits  of  the  Spirit  are  ready  to  die. 

3  Remember  liow — Humbly,  zealously,  seriously,  thou  didst  receive  the  grace 
of  God  once,  and  hear — His  word ;  and  holdfast — The  grace  thou  hast  received; 
and  repent — According  to  the  word  thou  hast  heard. 

4,  Yet  thou  hast  a  few  names — That  is,  persons.  But  though  few,  they  hac 
not  separated  themselves  from  the  rest;  otherwise  the  ar.gel  of  Sardis  woald  not 
have  had  them.  Yet  it  was  no  virtue  of  his,  that  they  were  unspotted ,  whereas 
it  was  his  fault  that  they  were  but  few :  who  have  not  defiled  their  garments — 
Either  by  spotting  themselves,  or  by  partaking  of  other  men's  sins;  they  shall 
walk  with  me  in  white — In  joy,  in  perfect  holiness ;  in  glory;  they  are  worthy — A 
few  good  among  many  bad,  are  doubly  acceptable  to  God.  O  how  much  happier 
is  this  worthiness  than  that  mentioned,  chap,  xvi,  6. 

5.  He  shall  be  clothed  in  white  raiment— The  colour  of  victory,  joy,  anu  Iriumpb 


CHAPTER  III  063 

"  And  to  the  angel  of  the  Church  at  Philadelphia  write  These 
things  saith  the  Holy  One,  the  True  One,  he  that  hath  the  kev 
of  David,  he  that  openeth,  and  none  shutteth,  and  shutteth,  and 

8  none  openeth  •  I  know  thy  works,  (behold,  I  have  given  before 
thee  an  opened  door,  none  can  shut  it,)  that  thou  hast  a  little 
strength,  and  hast  kept  my  word,  and  hast  not  denied  my  i/aiue. 

9  Behold,  I  bring  them  of  the  synagogue  of  Satan,  who  say  tliey 
are  Jews,  and  are  not,  but  lie ;  behold,  I  will  make  them  come 
and  bow  down  before  thy  feet,  and  know  that  I  have  loved  thee : 

I  {    Because  thou  hast  kept  the  word  of  my  patience,  I  also  will  keep 

thee  from  the  hour  of  temptation,  which  shall  come  upon  the 

II  whole  world,  to  try  them  that  dwell  upon  the  earth,  I  come 
quickly.     Hold  fast  what  thou  hast,  that  none  take  thy  crown. 

12  He  that  overcometh,  I  will  make  him  a  pillar  in  the  temple  of 
my  God,  and  he  shall  go  out  no  more :  and  I  will  write  upon 
him  the  name  of  my  God  and  the  name  of  the  city  of  my  God, 
the  New  Jerusalem,  which  cometh  down  out  of  heaven  from  my 

13  God,  and  my  new  name.  He  that  hath  an  ear,  let  him  hear 
what  the  Spirit  saith  to  the  Churches. 


and  I  will  not  blot  his  name  out  of  the  book  of  life — Like  that  of  the  angel  of  the 
Church  at  Sardis,  but  he  shall  live  for  ever.  I  will  confess  his  name — As  one 
of  my  faithful  servants  and  soldiers. 

7.  The  Holy  One,  the  True  One — Two  great  and  glorious  names.  He  that  hath 
the  key  of  David — A  master  of  a  family,  or  a  prince,  has  one  or  more  keys 
wherewith  he  can  open  and  shut  all  the  doors  of  his  house  or  palace.  So  had 
David  a  key,  (a  token  of  right  and  sovereignty,)  which  was  afterward  adjudged 
to  Eliakim,  Isaiah  xxii,  2-2.  Much  more  has  Christ,  the  Son  of  David,  the  key 
of  the  spiritual  city  of  David,  the  New  Jerusalem:  the  supreme  right,  power,  and 
authority,  as  in  his  own  house.  He  openeth  this  to  all  that  overcome,  and  none 
shutteth — He  shutteth  it  against  all  the  fearful ;  and  none  openeth — Likewise, 
when  he  openeth  a  door  on  earth  for  his  work  or  his  servants,  none  can  shut ; 
and  when  he  shutteth  against  whatever  would  hurt  or  defile,  none  can  open. 

8.  I  have  given  before  thee  an  open  door — To  enter  into  the  joy  of  thy  Lord, 
and  meantime  to  go  on  unhindered  in  every  good  work.  Thou  hast  a  little 
strength — But  little  outward  human  strength  i  a  little,  poor,  mean,  despicable 
company.    Yet  thou  hast  kept  my  word — Both  in  judgment  and  practice. 

9*.  Behold  I — Who  have  all  power;  and  they  must  then  comply;  I  roill  make 
tLvn  come  and  bow  down  before  thy  feet — Pay  thee  the  lowest  homage,  and  know 
-At  length,  that  all  depends  on  my  love,  and  that  thou  hast  a  place  therein.  0 
HjW  often  does  the  judgment  of  the  people  turn  quite  around,  when  the  Lord 
looketh  upon  them !  Job  xlii,  7. 

10.  Because  thou  hast  kept  the  word  of  my  patience — The  word  of  Christ  is  in- 
deed a  word  of  patience;  /  also  will  keep  thee — O  happy  exemption  from  that 
spreading  calamity !  from  the  hour  of  temptation — So  that  thou  shalt  not  enter 
into  temptation,  but  it  shall  pass  over  thee.  The  hour  denotes  the  short  time  of 
its  continuance,  that  is,  at  any  one  place.  At  every  one  it  was  very  sharp,  though 
short,  wherein  the  great  tempter  was  not  idle,  chap,  ii,  10,  which  hour  shall  come 
upon,  the  whole  earth — The  whole  Roman  empire.  It  went  over  the  Christians 
and  over  the  Jews  and  heathens;  though  in  a  very  different  manner.  This  was 
the  time  of  the  persecution  under  the  seemingly  virtuous  Emperor  Trajan.  The 
two  preceding  persecutions  were  under  those  monsters,  Nero  and  Domitian. 
But  Trajan  was  so  admired  for  his  sfoodness,  and  his  persecution  was  of  such  a 
nature  that  it  was  a  temptation  indeed,  and  did  thoroughly  try  them  that  dwelt 
upoi  the  earth. 

11.  TViy  crown — Which  is  ready  for  thee  if  thou  endure  to  the  end. 

12.  I  will  make  him  a  pillar  in  the  temple  of  my  God — I  will  fix  him  as  beau 
tiful,  as  useful,  and  as  immovable  as  a  pillar  in  the  Church  of  God;  and  he  shalt 
go  out  no  more — But  shall  be  holy  ana  happy  for  ever.  And  I  will  write  upon 
Hm  t\e  Tiame  of  my  God — So  that  the  nature  and  ima?e  of  God  shall  appeal 


664  THE  REVELATION 

14  And  to  the  angel  of  the  Church  at  Laodicea  write,  These 
things  saith  the  Amen,  the  faithful  and  true  witness,  the  begin- 

15  ning  of  the  creation  of  God.     I  know  thy  works,  that  thou  art 

16  neither  cold  nor  hot;  O  that  thou  wert  cold  or  hot!  So  because 
thou  art  lukewarm,  and  neither  cold   nor  hot,  I  will  spue  thee 

17  out  of  my  mouth  Because  thou  sayest,  I  am  rich,  and  'lave 
enriched  myself,  and  have  need  of  nothing,  and  knowest  not  that 
thou  art  wretched,  and  pitiable,  and  poor,  and  blind,  and  naked 

18  I  counsel  thee  to  buy  of  me  gold  puritied  in  the  fire,  that  thou 
mayest  be  rich;  and  white  raiment,  that  thou  mayest  be  clo''  f^-^. 
and  the  shame  of  thy  nakedness  may  not  appear:  and  eye  salve 

19  to  anoint  thine  eyes,  that  thou  mayest  see.    Whomsoever  I  love, 

20  I  rebuke  and  chasten:  be  zealous  and  repent.  Behold,  I  stand 
at  the  door  and  knock :  if  any  man  hear  my  voice  and  open  the 
door,  I  will  come  in  to  him,  and  sup  with  him,  and  he  with  me. 

21  He  that  overcomcth,  I  will  give  him  to  sit  with  me  on  my  throne, 
as  I  also  have  overcome,  and  sat  down  with  my  Father  on  his 

22  throne.  He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
to  the  Churches. 

visibly  upon  him.  And  the  name  of  the  city  of  my  God — Giving  him  a  title  to 
dwell  in  the  New  Jerusalem;  and  my  new  name — A  share  in  that  joy  which  1 
entered  into,  after  overcoming  all  my  enemies. 

14.  To  the  angel  of  the  Church  at  Laodicea — For  these  St.  Paul  had  had  a 
great  concern,  Col.  ii,  1.  These  things  saith  the  Amen-  -That  is  the  true  One, 
the  God  of  truth  ;  the  beginning — The  author,  prince,  and  ruler  of  the  creation 
of  God— Of  all  creatures ;  the  beginning,  or  author,  by  whom  God  made 
them  all. 

1  .  /  know  thy  works — Thy  disposition  and  behaviour,  though  thou  knowest 
it  not  thyself;  that  thou  art  neither  cold — An  utter  stranger  to  the  things  of  God, 
having  no  care  or  thought  about  them;  nor  hot — As  boiling  water:  so  ought 
we  to  be  penetrated  and  heated  by  the  fire  of  love.  O  that  thou  ivert— This 
wish  of  our  Lord  plainly  implies  that  he  does  not  work  on  us  irresistibly,  as 
the  fire  does  on  the  water  which  it  heats;  cold  or  hot — Even  if  thou  wert  cold^ 
without  any  thought  or  profession  of  religion,  there  would  be  more  hope  of  thy 
recovery. 

16.  So  because  thou  art  lukewarm — The  effect  of  lukewarm  water  is  well 
known;  I  will  sjme  thee  out  of  my  mouth — I  will  utterly  cast  thee  from  me;*  that 
is,  unless  thou  repent. 

17.  Because  thou  sayest — Therefore  /  counsel  thee,  &c.  /  am  rich— In  gifts 
and  o'race  as  well  as  worldly  goods.  And  knoioest  not  that  thou  art — In  God's 
account,  wretched  and  pitiable. 

18.  7  counsel  thee — Who  art  poor,  and  blind,  and  naked,  to  buy  of  me — Without 
money  or  price,  gold  purified  in  the  fire — True  living  faith,  which  is  purified 
in  the  furnace  of  affliction ;  and  n^hite  raiment — True  holiness,  and  eye  salve — 
Spiritual  illumination;  the  unction  of  the  Holy  One,  which  leacheth  all  things. 

19.  Whomsoever  Hove — Even  thee,  thou  poor  Laodicean!  O  how  much  has 
his  unwearied  love  to  do"?  /  rebuke — For  what  is  past:  and  chasten — That  lh?y 
may  amend  for  the  time  to  come. 

20.  I  stand  at  the  door  and  knock — Even  at  this  instant;  while  he  is  speaking 
this  word  ;  If  any  man  <?p?«— Willingly  receive  me  :  /  icill  sup  with  him — Re- 
freshing ,iirh  with  my  graces  and  gifts,  and  delighting  myself  in  what  I  havn 
given ;  a%d  he  with  vie — In  life  everlasting. 

21.  /  wtll  sive  him  to  sit  with  me  on  my  throne — In  unspeakable  happiness  and 
glory.  Elsewhere  heaven  itself  is  termed  the  throne  ol  God.  But  this  throne 
is  ill  heaven. 

22.  He  that  hath  an  ear,  let  him  hear,  &c.  This  stands  in  the  three  former 
letters  before  the  promise;  in  the  four  latter,  after  it:  clearly  dividing  the  seven 
into  two  parts,  the  first  containing  three,  the  last  four  letters.  The  titles  given 
onr  Lord  in  the  three  former  letters  peculiarly  respect  his  power  alter  his  resur- 


CHAPTER  IV.  ()b5 

IV.      After  tliese  things  I  saw,  and  beliold,  a  door  opened  in  heaven, 

and  the  first  voice  which  I  had  heard,  as  of  a  trumpet  talking 

with   me,    said.   Come    up   hither,   and  I  will   show  thee    things 

2  which  must  be  hereafter.      And  immediately  I  was  in  the  Spirit, 

and  behold  a  throne  was  set  in  heaven,  and  one  sitting  o')  the 

rection  and  ascension,  particularly  over  his  Church;  those  in  the  lour  latter  his 
Divine  glory,  and  unity  with  the  Father  and  the  Holy  Spirit.  Again,  this  w  nd 
being  placed  before  the  promises  in  the  three  former  letters,  excludes  the  f  Ise 
apoailes  at  Ephesus,  the  false  Jews  at  Smyrna,  and  the  partakers  with  the  hea- 
thens at  Pergamos,  from  having  any  share  therein.  In  the  four  latter  being 
placed  after  them,  it  leaves  the  promises  immediately  joined  w  ith  Christ's  ad- 
dress to  the  angel  of  the  Church  :  to  show  that  the  fulfilling  of  these  was  near; 
whereas  the  others  reach  beyond  the  end  of  the  world.  It  should  be  observed 
that  the  overcoming  or  victory,  (to  which  alone  these  peculiar  promises  are  an- 
nexed,) is  not  the  ordinary  victory  obtained  by  every  believer,  but  a  special  vic- 
tory over  great  and  peculiar  temptations,  by  those  that  are  strong  in  faith. 

Chap.  iv.  We  are  now  entering  on  the  main  prophecy:  the  whole  Revelation 
may  be  divided  thus  : 

The  1st,  2d,  and  3d  chapters  contain  the  introduction ; 

The  4th  and  5th,  the  proposition; 

The  6th,  7th,  8th,  and  9th,  describe  things  which  are  already  fulfilled; 

The  10ih-14th,  things  which  are  now  fulfilling; 

The  15th-19th,  things  which  will  be  fulfilled  shortly; 

The  ^Olh,  21st,  22d,  things  at  a  greater  distance. 

IV.  1.  After  these  things — As  if  he  had  said,  after  I  had  written  these  letters 
from  the  mouth  of  the  Lord.  By  the  particle  and,  the  several  parts  of  this  pro- 
phecy are  usually  connected:  by  the  expression  after  these  things,  they  are  dis- 
tinguished from  each  other,  chap,  vii,  9;  xix,  1,  by  that  expression,  and  after 
these  things  they  are  distinguished  and  yet  connected,  chap,  vii,  1 ;  xv,  5 ;  xviii,  1. 
St.  John  always  saw  and  heard,  and  then  immediately  wrote  down,  one  part  after 
another.  And  one  part  is  constantly  divided  from  another  by  some  one  of  these 
expressions.  I  saw — Here  begins  the  relation  of  the  main  vision,  which  is  con- 
nected throughout,  as  it  appears  from  the  throne  and  him  that  sitteth  thereon, 
the  Lamb,  (who  hitherto  hath  appeared  in  the  form  of  a  man,)  the  fo^tr  living 
creatures  and  the  four  and  twenty  elders,  represented  from  this  place  to  the  end. 
From  this  place  it  is  absolutely  necessary  to  keep  in  mind  the  genuine  order  of 
the  text,  as  it  stands  in  the  preceding  table.  A  door  opened  in  heaven — Several 
of  these  openings  are  successively  mentioned.  Here  a  door  is  opened,  afterward 
the  temple  of  God  in  heaven,  chap,  xi,  19;  xv,  5:  and  at  last  heaven  itself,  cnap. 
xix,  11:  by  each  of  these  St.  John  gains  a  new  and  more  extended  prospect  ; 
and  the  first  voice  which  I  had  heard — Namely,  that  of  Christ,  (afterward  he 
heard  the  voices  of  many  others,)  said.  Come  up  hither — Not  in  body,  bui  in 
spirit;  which  was  immediately  done. 

2.  And  immediately  I  was  in  the  Spirit — Even  in  a  higher  degree  than  before, 
chap,  i,  10,  atid  behold  a  throne  was  set  in  heaven — St.  John  is  to  write  things 
which  shall  be.  And  in  order  thereto  he  is  here  shown,  after  a  heavenly  manner, 
how  whatever  shall  be,  whether  good  or  bad,  flows  out  of  invisible  fotmtains  : 
and  how  after  it  is  done  on  the  visible  theatre  of  the  world  and  the  Church,  il 
flows  back  again  into  the  invisible  world,  as  its  proper  and  final  scope.  Here 
commentators  divide:  some  proceed  theologicall)',  others  historically;  whereaf 
he  right  way  is  to  join  both  together. 

The  court  of  heaven  is  here  laid  open:  and  the  throne  of  God  is  as  it  were  the 
entre,  from  which  every  thing  in  the  visible  world  goes  forth,  and  to  which 
.very  thing  returns.  Here  also  the  kingdom  of  Satan  is  disclosed;  and  hence 
tve  may  extract  the  most  important  things  out  of  the  most  comprehensive,  and  at 
ihe  same  time  the  most  secret  history  of  the  kingdom  of  hell  and  heaven.  But 
neiein  we  must  be  content  to  know  only  wliat  is  expressly  revealed  in  this  book. 
This  describes  not  barely  what  good  or  evil  is  successively  transacted  on  earth, 
^wt  how  each  springs  from  the  kingdom  of  light  or  darkness,  and  cuntinually 
'••nds  to  the  source  whence  it  sprung.  So  that  no  man  can  explain  all  that  is 
contained  therein,  from  the  history  of  the  Church  militant  only. 

And  yet  the  histories  of  past  ages  have  their  use,  as  this  book  is  properlj 


bbb  THE  REVELATION. 

3  throne.  And  he  that  sat  was  in  appearance  like  s.  jusper  an<i 
a  sardine  stone ;  and  a  rainbow  was  round  about  the  throne,  in 

4  appearance  like  an  emerald.  And  round  about  the  throne  are 
four  and  twenty  throne-s,  and  on  the  thrones  four  and  twenty 
elders  silting,  clothed  in  white  raiment,  and  upon  their  heads 

5  crowns  of  gold.  And  out  of  the  throne  go  forth  lightnings,  and 
voices,  and  thunders,  and  seven  lamps  of  fire  burn  before  the 

6  throne,  which  are  the  seven  spirits  of  God.  And  before  the 
throne  is  a  sea  as  of  glass,  like  crystal ;  and  in  the  midst  of  the 


proplietical.  The  more  therefore  we  observe  the  accomplishment  of  it,  so  much 
the  more  may  we  praise  God,  in  his  truth,  wisdom,  justice,  and  almighty  power, 
and  learn  to  suit  ourselves  to  the  time  according  to  the  remarkable  directions 
contained  in  the  prophecy.  And  one  sat  on  the  tkrone — As  a  king,  governor,  and 
judge.  Here  is  described  God,  the  Almighty,  the  Father  of  heaven,  in  his 
majesty,  glor)%  and  dominion. 

3.  And  he  that  sat  was  in  appearance — Shone  with  a  visible  lustre,  like  that 
of  sparkling  precious  stones,  such  as  those  which  were  of  old  on  the  high 
priest's  breastplate,  and  those  placed  as  the  foundations  of  the  New  Jerusalem, 
chap,  xxi,  19,  20.  If  there  is  any  thing  emblematical  in  the  colours  of  ihese 
stones,  possibly  ihe  jasper,  which  is  transparent  and  of  a  glittering  white,  with 
an  intermixture  of  beautiful  colours,  may  be  a  symbol  of  God's  purity  with 
various  other  perfections,  which  shine  in  all  his  dispensations.  The  sardine 
stone,  of  blood-red  colour,  may  be  an  emblem  of  his  justice,  and  the  vengeance 
he  was  about  to  execute  on  his  enemies.  An  emerald,  being  green,  may  betoken 
favour  to  the  good;  a  rainbow,  the  everlasting  covenant:  see  Gen.  ix,  9.  And 
this  being  ro^md  about  the  whole  breadth  of  the  throne,  fixed  the  distance  of  those 
who  stood  or  sat  round  it. 

4.  And  round  about  the  throne — In  a  circle,  are  Jour  and  tioenty  thrones,  and 
on  the  thrones  four  and  twenty  elders — The  most  holy  of  all  former  ages,  (Isa. 
xxiv,  23;  Heb.  xii,  1,)  representing  the  whole  body  of  the  saints:  sitting — In 
general ;  but  falling  down  when  they  worship :  clothed  in  white  raiment — This 
and  their  golden  crowns  show  that  they  had  already  finished  their  course,  and 
taken  their  places  among  the  citizens  of  heaven.  They  are  never  termed  souls, 
and  hence  it  is  probable  that  they  had  glorified  bodies  already.  Compare  Matt, 
xxvii,  52. 

5.  And  out  of  the  throne  go  forth  lightnings — Which  affect  the  sight;  voices — 
Which  affect  the  hearing;  thunderings — Which  cause  the  whole  body  to  tremble. 
Weak  men  account  all  this  terrible ;  but  to  the  inhabitants  of  lieaven  it  is  a  mere 
source  of  joy  and  pleasure,  mixed  with  reverence  to  the  Divine  Majesty.  Even 
to  the  saints  on  earth  these  convey  light  and  protection,  but  to  their  enemies 
terror  and  destruction. 

6.  AjuI  before  the  throne  is  a  sea  as  of  glass,  like  crystal — Wide  and  deep,  pure 
and  clear,  transparent  and  still.  Both  the  seven  lamps  of  fire  and  this  sea  are 
before  the  throne:  and  both  may  mean  the  seven  spirits  of  God,  the  Holy  Ghost; 
whose  powers  and  operations  are  frequently  represented  both  under  the  emblem 
of  fire  and  of  water.  We  read  again,  chap,  xv,  2,  of  a  sea  as  of  glass:  where 
there  is  no  mention  of  the  seven  lamps  of  fire;  but,  on  the  contrary,  the  sea 
itself  is  mingled  with  fire.  We  read  also,  chap,  xxii,  1,  of  a  stream  of  water 
of  life,  clear  as  crystal.  Now  the  sea  which  was  before  the  throne,  and  the 
stream  which  goes  out  of  the  throne,  may  both  mean  the  same,  namely,  the 
Spirit  of  God.  And  in  ihe  viidst  of  the  throne — With  respect  to  its  heighi; 
round  liout  the  throne — That  is,  toward  the  four  quarters,  east,  west,  north,  and 
south;  -oere  four  living  creatures — (Not  beasts,  any  more  than  birds.)  These 
seem  to  ^^-  '^ken  from  the  cherubim  in  the  visions  of  Isaiah  and  Ezekiel,  and  in 
the  holy  of  nolies.  They  are  doubtless  some  of  th°  principal  powers  of  heaven ; 
but  of  what  order  it  is  not  easy  to  determine.  It  is  very  probable  that  the 
twenty-four  elders  may  represent  the  Jewish  Church.  Their  harps  seem  to 
intimate  their  having  Ijelonged  to  the  ancient  tabernacle  service,  where  they 
were  wont  to  be  used.  If  so,  the  living  creatures  may  represent  the  Christian 
Church.  Their  number  is  also  symbolical  of  universality,  and  agrees  with  the 
dispensation  of  the  Gospel,  which  extended  to  all  nations  under  heaven,  and  thy 


CHAPTER  IV.  067 

throne  and  round  about  the  throne  four  living  creatures,  full  of 

7  eyes  before  and  behind.  And  the  first  Uving  creature  is  Uke  a 
lion,  and  the  second  living  creature  is  like  a  calf,  and  the  third 
living  creature  hath  a  face  as  a  man,  and   the  fourth  is  like  a 

8  flying  eagle.     And  the  four  living  creatures  hath  each  of  them 


Dew  song  which  they  all  sing,  saying,  Thou  hasi  redeemed  us  out  of  evr  rj 
kindred,  and  tongue,  and  people,  and  nation,  (chap,  v,  9,)  could  not  possibly  suit 
rlie  Jewish  without  the  Christian  Church.  The  first  living  creature  was  like  a 
lion — To  signify  imdaunted  courage:  the  second  like  a  calf  ov  ox — Ezek.  i,  10, 
to  signity  unwearied  patience;  the  third  with  the  face  of  a  man — To  signify 
prudence  and  compassion:  the  fourth  like  an  eagle — To  signify  activity  and 
vigour;  full  of  eyes — To  betoken  wisdom  and  knowledge:  before — To  see  the 
face  of  Him  that  sitteth  on  the  throne ;  and  behind — To  see  what  is  done  among 
the  creatures. 

7.  And  the  first — Just  such  were  the  four  cherubim  in  Ezekiel,  who  sup- 
ported the  moving  throne  of  God:  whereas  each  of  those  that  overshadowed 
the  mercy  seat  in  the  holy  of  holies,  had  all  these  four  faces:  whence  a  late 
great  man  supposes  them  to  have  been  emblematical  of  the  Trinity,  and  the 
incarnation  of  the  second  Person.  A  flying  eagle — That  is,  with  wings  ex- 
panded. 

8.  Each  of  them  had  six  wings — As  had  each  of  the  seraphim  in  Isaiah's 
vision.  Tvjo  covered  his  face — In  token  of  humility  and  reverence :  two  his 
feet — Perhaps  in  token  of  readiness  and  diligence  for  executing  Divine  com- 
missions: round  about  and  within  they  are  full  of  eyes — Round  about,  to  see  every 
thing  which  is  farther  off  from  the  throne  than  they  are  themselves :  and  wilhia 
— On  the  inner  part  of  the  circle  which  they  make  with  one  another.  First, 
they  look  from  the  centre  to  the  circumference,  then  from  the  circumference  tc 
the  centre.  And  they  rest  not — O  happy  unrest !  Day  and  Jiight — As  we  speak 
on  earth.  But  there  is  no  night  in  heaven;  and  say,  Holy,' holy,  holy — Is  the 
Three-one  God. 

There  are  two  words  in  the  original  very  different  from  each  other,  both  which 
we  translate  holy.  The  one  means  properly  merciful ;  but  the  other,  which 
occurs  here,  implies  much  more.  This  holiness  is  the  sum  of  all  praise,  which 
is  given  to  the  almighty  Creator,  for  all  that  he  does  and  reveals  concerning 
himself,  till  the  new  song  brings  with  it  new  matter  of  glory. 

This  word  properly  signifies  separated,  both  in  Hebrew  and  other  languages. 
And  when  God  is  termed  holy,  it  denotes  that  excellence  which  is  altogether 
peculiar  to  himself;  and  the  glory  flowing  from  all  his  attributes  conjoined, 
shining  forth  from  all  his  works,  and  darkening  all  things  beside  itself,  where- 
by he  is,  and  eternally  remains,  in  an  incomprehensible  manner,  separate  and 
at  a  distance,  not  only  from  all  that  is  impure,  but  likewise  from  all  that  is 
created. 

God  is  separate  from  all  things.  He  is,  and  works  from  himself,  out  of 
himself,  in  himself,  through  himself,  for  himself  Therefore,  He  is  the  first 
and  the  last,  the  only  One  and  the  Eternal,  living  and  happy,  endless  and  un- 
changeable, almighty,  omniscient,  wise  and  true,  just  and  faithful,  gracious  and 
merciful. 

Hmce  it  is,  that  holy  and  holiness  mean  the  same  as  God  and  Godhead:  am 
i  't  say  of  a  king,  his  majesty;  so  the  Scripture  says  of  God,  his  holiness, 
h.v  xii,  10.  The  Holy  Spirit  is  the  Spirit  of  God.  When  God  is  spoken  of, 
le  is  often  named  The  Holy  One.  And  as  God  swears  by  his  name,  so  he  does 
ilso  by  his  holiness,  that  is,  by  himself. 

This  holin  ss  is  ofien  styled  glory:  often  his  holiness  and  glory  are  celebrated 
together.  Lev.  x,  3;  Isa.  vi,  3;  for  holiness  is  covered  glory,  and  glory  is  un- 
cover.' i  holiness.  The  Scripture  speaks  abund  mtly  of  the  holiness  and  glory 
of  the  Father,  the  Son,  and  the  Holy  Ghost.  And  hereby  is  the  mystery  of  the 
Holy  Trinity  eminently  confirmed. 

That  is  also  termed  holy  which  is  consecrated  to  Him,  and  to  that  end  sepa- 
rated from  other  things.  And  so  is  that  wherein  we  may  be  like  God,  or  united 
to  him 

In  the  hymn  resembling  this,  recorded  by  Isaiah,  chap,  vi,  3,  is  added,  Tht 


668  THE  REVELATION. 

SIX  wings;  round  about  and  within  they  are  full  uf  eyes:  and 
they  rest  not  day  and  night,  saying,  Holy,  holy,  holy  is  the 
Lord  God,  the  Almighty,  who  was,  and  who  is,  and  who  cometh 
9  And  when  the  living  creatures  give  glory,  and  honour,  and 
thanks  to  him  that  sitteth  upon  the  throne,  that  liveth  for  ever 

10  and  ever,  The  four  and  twenty  elders  fall  down  before  him  tha: 
sitteth  upon  the  throne,  and  worship  him  that  liveth  fo-  ever  *■  '1 

11  ever,  and  cast  their  crowns  before  the  throne,  saying.  Worthy 
art  thou,  O  Lord  our  God,  to  receive  the  glory,  and  the  honour, 
and  the  power  :  for  thou  hast  created  all  things,  and  through  thy 
will  they  were,  and  are  created. 

V        And  I  saw  in  the  right  hand  of  him  that  sat  upon  the  throne 

whole  earth  is  full  of  his  glory.     But  this  is  deferred  in  the  Revelation,  till  the 
glory  of  the  Lord  (nis  enemies  being  destroyed)  fills  the  earth. 

10.  And  when  the  living  creatures  give  glory — the  elders  fall  down — That  is, 
as  often  as  the  living  creatures  give  glory,  immediately  the  elders  fall  down. 
The  expression  implies,  that  the)  did  so  at  the  same  instant,  and  that  they  both 
did  this  frequently.  The  living  creatures  do  not  say  directly,  Hohjy  holy,  holy 
art  thou:  but  only  bend  a  little  out  of  deep  reverence,  and  say,  Holy,  holy,  holy  is 
the  Lord.  But  the  elders,  when  they  are  fallen  down,  ma  say,  Worthy  art  thou, 
O  Lord  our  God. 

11.  Worthy  art  thou  to  receive — This  he  receives  not  only  when  he  is  thus 
praised,  but  also  when  he  destroys  his  enemies  and  glorifies  himself  anew ;  the 
s:lory,  and  the  honour,  and  the  power — Answering  '.he  thrice  holy  of  the  living 
creatures,  ver.  9.  For  thou  hast  created  all  things — Creation  is  the  ground  of 
all  the  works  of  God.  Therefore  for  this,  as  well  as  for  all  his  other  works,  will 
he  be  praised  to  all  eternity:  and  through  thy  will  they  were — They  began  to  be. 
It  is  to  the  free,  gracious,  and  powerfully  working  will  of  Him  who  cannot  pos- 
sibly need  any  thing,  that  all  things  owe  their  first  existence:  and  are  created — 
That  is,  continue  in  being  ever  since  they  were  created. 

V.  1.  And  I  saw — This  is  a  continuaiion  of  the  same  narrative:  in  the  right 
lumd — The  emblem  of  his  all-ruling  power.  He  held  it  openly,  in  order  to  give 
it  to  him  that  was  worthy.  It  is  scarce  needful  to  observe,  that  there  is  not  in 
heaven  any  real  book  of  parchment  or  paper,  or  that  Christ  does  really  stand 
Jiere,  in  the  shape  of  a  lion  or  of  a  lamb.  Neither  is  there  on  earth  any  mon- 
strous beast,  with  seven  heads  and  ten  horns.  But  as  there  is  upon  earth  some- 
thing which,  in  its  kind,  answers  such  a  representation,  so  there  are  in  heaven 
Divine  counsels  and  transactions  answerable  to  these  figurative  expressions. 
All  this  was  represented  to  St.  John  at  Patmos  in  one  day,  by  way  of  vision. 
But  the  accomplishment  of  it  extends  from  that  time  throughout  all  ages. 
Writings  serve  to  inform  us  of  distant  and  of  future  things.  And  hence  things 
which  are  yet  to  come  are  figuratively  said  to  be  written  in  God's  book:  so  were 
at  that  time  the  contents  of  this  weighty  prophecy.  But  the  book  was  sealed. 
Now  comes  the  opening  and  accomplishing  also  of  the  great  things  that  are,  as 
it  were,  the  letters  of  it.  A  book  ivrittcn  within  and  withotd — That  is,  no  part 
of  it  blank,  full  of  matter;  sealed  with  seven  seals — According  to  the  seven  prin- 
cipal parts  contained  in  it,  one  on  the  outside  of  each.  The  usual  books  of  tne 
ancients  were  not  like  ours,  but  v/ere  volumes,  or  long  pieces  of  parchmecl, 
rolled  upon  a  long  stick,  as  we  frequently  roll  silks.  Such  was  this  represented, 
which  was  sealed  with  seven  seals.  Not  as  if  the  apostle  saw  all  the  se.-..e  a< 
once :  lor  there  were  seven  volumes  wrapped  up  one  within  another,  each  of  which 
was  sea.-^d:  so  that  upon  opening  and  unrolling  the  first,  the  second  appeared 
to  be  sealed  jp,  till  that  was  opened,  and  so  on  to  the  seventh.  The  book  and 
its  seals  rejirese»-',  all  power  both  in  heaven  and  earth  given  to  Christ.  A  copy 
of  this  book  is  coutained  in  the  following  chapters.  By  the  trumpets,  contained 
under  the  seventh  seal,  the  kingdom  of  the  world  is  shaken,  that  it  may  at 
length  become  the  kingdom  of  Christ.  By  the  phials,  under  the  seventh  trum- 
pet, the  power  of  the  beast,  and  whatsoever  is  connected  with  it,  is  broken. 
This  sum  of  all  we  should  have  continually  before  our  eyes:  so  the  whole  reve- 
lation Hows  in  its  natural  order. 


CHAPTER  V.  6b9 

2  a  book  written  vvitliin  and  without,  sealed  with  seven  teals.  And 
I  saw  a  strong  angel   proclaiming  with   a  loud  voice,  Who  is 

3  worthy  to  open  the  book,  and  to  loose  the  seals  thereof?  And 
none  in  heaven,  or  in  earth,  neither  under  the  earth,  was  able  to 

4  open  the  book,  neither  to  look  thereon.  And  1  wept  much  that 
none  was  found  worthy  to  open  the  book,  neither  to  look  thereon. 

5  And  one  of  the  elders  saith  to  me.  Weep  not;  behold,  the  Lion 
of  the  tribe  of  Judah,  the  root  of  David,  hath  prevailed  to  open 

6  the  book  and  the  seals  thereof.  And  I  beheld,  in  the  midst  ol 
the  throne,  and  of  the  four  living  creatures,  and  in  the  midst  of 
the  elders,  a  Lamb  standing  as  if  he  had  been  slain,  having  seven 
horns  and  seven  eyes,  which  are  the  seven  Spirits  of  God,  sent 

7  forth  into  all  the  earth.     And  he  came  and  took  the  book  out  of 


2.  And  I  saw  a  strong  angel — This  proclamation  to  every  creature  was  too 
great  for  a  man  to  make,  and  yet  not  unbecoming  the  Lamb  himself.  It  was  there- 
fore made  by  an  angel,  and  one  of  uncommon  eminence. 

3.  And  none — No  creature ;  no,  not  Mary  herself;  in  heaven,  or  in  earth,  nei- 
ther under  the  earth — That  is,  none  in  the  universe.  For  these  are  the  three 
great  regions  into  which  the  whole  c^eation  is  divided;  was  able  to  open  the  book 
— To  declare  the  counsels  of  God ;  nor  to  look  thereon — So  as  to  understand  any 
part  of  it. 

4.  And  Iv^ept  imLch — A  weeping  which  sprung  from  greatness  of  mind.  The 
tenderness  of  heart  which  he  always  had,  appeared  more  clearly,  now  he  was 
out  of  his  own  power.  The  Revelation  was  not  written  without  tears ;  neither 
without  tears  will  it  be  understood.  How  far  are  they  from  the  temper  of 
St.  John,  who  inquire  after  any  thing  rather  than  the  contents  of  this  bookl 
yea,  who  applaud  their  own  clemency,  if  they  excuse  those  that  do  inquire  into 
them  1 

5.  And  one  of  the  elders — Probably  one  of  those  who  rose  with  Christ,  and 
afterward  ascended  into  heaven;  perhaps  one  of  the  patriarchs;  some  think  it 
was  Jacob,  from  whose  prophecy  the  name  of  Lion  is  given  him.  Gen.  xlix,  9. 
The  Lion  of  the  tribe  of  Judah — The  victorious  Prince  who  is,  like  a  lion, 
able  to  tear  all  his  enemies  in  pieces;  tJie  root  of  David — As  God,  the  root  and 
source  of  David's  family,  Isa.  xi,  1,  10;  hath  prevailed  to  open  t/te  book — Hath 
overcome  all  obstructions,  and  obtained  the  honour  to  disclose  the  Divine 
counsels. 

6.  And  I  saw — First,  Christ  in  or  on  the  midst  of  the  throne ;  secondly,  the 
four  living  creatures  making  the  inner  circle  round  him ;  and  thirdly,  the  four 
and  twenty  elders,  making  a  larger  circle  round  him  and  them :  standing — He 
lieth  no  more ;  he  no  more  falls  on  his  face ;  the  days  of  his  weakness  and 
mourning  are  ended.  He  is  now  in  a  posture  of  readiness  to  execute  all  his 
offices  of  prophet,  priest,  and  king;  as  if  he  had  been  slain — Doubtless  with  the 
prints  of  the  wounds  which  he  once  received.  And  because  he  was  slain,  he  is 
worthy  to  open  the  book,  ver.  9,  to  the  joy  of  his  own  people,  and  the  terror  of 
his  enemies.  Having  seven  horns — As  a  king,  the  emblem  of  perfect  strength  ; 
and  seven  eyes — The  emblem  of  perfect  knowledge  and  wisdom.  By  these  he 
accomplishes  what  is  contained  in  the  book,  namely,  by  his  almighty  and  all- 
wise  Spirit.  To  these  seven  horns  and  seven  eyes  answer  the  seven  seals  and 
the  sevenfold  song  of  praise,  ver.  12.  In  Zechar'iah  likewise,  chap,  iii,  9;  iv,  10, 
mention  is  made  of  the  seven  eyes  of  the  Lord  which  go  forth  over  all  the  earth ; 
which — Both  the  horns  and  the  eyes,  are  the  seven  Spirits  of  God,  sent  forth  into 
zU  the  earth — For  the  effectual  working  of  the  Spirit  of  God  goes  through  the 
whole  creation ;  and  that  in  the  natural,  as  well  as  spiritual  world.  For  could 
mere  matter  act  or  move  1  Could  it  gravitate  or  attract  1  Just  as  much  as  it  can 
think  or  speak. 

7.  And  he  came — Here  was.  Ask  of  me,  Psalm  ii,  8,  fulfilled  in  the  most  glo- 
rious manner,  and  took — It  is  one  state  of  exaltation  that  reaches  from  our  Lord's 
ascension  to  his  coming  in  glory.  Yet  this  state  admits  of  various  degrees.  Ai 
his  ascension,  angels,  and  principalities,  and  powers,  were  subject  to  him.  Ten 
days  after,  he  received  from  the  Father,  and  sent  the  Holy  Ghost.    And  now  ht 

43 


670  THE  REVELATION. 

S  the  right  hand  of  him  that  sat  upon  the  throne.  Ai  d  when  h€ 
took  the  book,  the  four  living  creatures  and  the  four  and  twenty 
elders  fell  down  before  the  Lamb,  having  every  one  a  harp,  and 
golden  phials  full  of  incense,  which  are  the  prayers  of  the  saints. 
9  And  they  sing  a  new  song,  saying,  Worthy  art  thou  to  take  the 
book,  and  to  open  the  seals  thereof;  for  thou  wast  slain,  and 
hast  redeemed  us  to  God  by  thy  blood  out  of  every  tribe,  and 

10  tongue,  and  people,  and  nation.  And  hast  made  them  unto  oui 

J  J  God  kings  and  priests,  and  they  shall  reign  over  the  earth.  And 
I  saw  and  heard  a  voice  of  many  angels,  round  about  the  throne, 
and  the  living  creatures  and  the  elders;  and  the  number  of  them 
was  ten  thousand  times  ten  thousand,  and  thousands  of  thousands, 

12  saying  with  a  loud  voice,  Worthy  is  the  Lamb  that  was  slain  to 
receive  the  power,  and  riches,  and  wisdom,  and  strength,  and 

L3  honour,  and  glory,  and  blessing.  And  every  creature  which  is 
in  the  heaven,  and  on  the  earth,  and  under  the  earth,  and  on  the 

took  the  book  out  of  the  right  hand  of  him  that  sat  upon  the  throne — Who  gave  it 
him  as  a  signal  of  his  delivering  to  him  all  power  in  heaven  and  earth.  He 
received  it,  in  token  of  his  being  both  able  and  willing  to  fulfil  al.  that  was 
written  therein. 

8.  And  when  he  took  the  book,  the  four  living  creatures  fell  doicn — Now  is 
homage  done  to  the  Lamb  by  every  creature.  These,  together  with  the  elders, 
make  the  beginning,  and  afterward,  ver.  14,  the  conclusion.  They  are  together 
surrounded  with  a  multitude  of  angels,  ver.  11,  and  together  sing  the  new  song, 
as  they  had  before  praised  God  together,  chap,  iv,  8,  &c.  Having  every  o7i,e — 
The  eiders,  not  the  living  creatures,  a  harp — Which  was  one  of  the  chief  instru- 
ments used  for  thanksgiving  in  the  temple  service:  a  fit  emblem  of  the  melody 
of  their  hearts,  a^id  golden  phials — Cups  or  censers, /WZ  of  incense,  which  are  the 
prayers  of  the  saints — Not  of  the  elders  themselves,  but  of  the  other  saints  still 
upon  earth,  whose  prayers  were  thus  emblematically  represented  in  heaven. 

9.  And  they  si7ig  a  new  song — One  which  neither  they  nor  any  other  had  sung 
before.  Thou  hast  redeemed  us — So  the  living  creatures  also  were  of  the  number 
of  the  redeemed;  this  does  not  so  much  refer  to  the  act  of  redemption,  which 
was  long  before,  as  to  the  fruit  of  it ;  and  so  more  directly  to  those  who  had 
finished  their  course,  who  were  redeemed  from  the  earth,  chap,  xiv,  1,  out  of  every 
tribe,  and  tongue,  and  people,  and  nation — Thai  is,  out  of  all  mankind 

lo!  And  hast  made  them — The  redeemed.  So  they  speak  of  themselves,  also 
In  the  third  person,  out  of  deep  self  abasement.  They  shall  reign  over  the  earth — 
The  new  earth :  herewith  agree  the  golden  crowns  of  the  elders.  The  reigr 
of  the  saints  in  general  follows,  under  the  trumpet  of  the  seventh  angC)  rarti- 
cularly  after  the  first  resurrection,  as  also  in  eternity,  chap,  xi,  18;  xv,  7  ix,  4; 
xxii,  5;  Dan.  vii,  27;  Psalm  xlix,  15. 

11.  And  I  saw — The  many  angels,  and  heard — The  voice  and  the  number  o' 
Ihem  round  about  the  elders — So  forming  the  third  circle.  It  is  remarkable 
that  men  are  represented  through  this  whole  vision  as  nearer  to  God  than  any 
of  the  angels.  And  the  number  of  them  was — At  least  two  hundred  millions,  and 
two  millions  over.  And  yet  these  were  but  a  part  of  the  holy  angels;  afterward, 
chap,  vii,  II,  St.  John  heard  them  all. 

12.  Worthy  is  the  Lamb — The  elders  said,  ver.  9,  Worthy  art  thou.  They  were 
more  nearly  allied  to  him  than  the  ai  gels.  To  receive  the  power,  &c.  This 
sevenfold  applause  answers  the  seven  seals,  of  which  the  four  former  describe 
all  visible,  the  latter  all  invisible  things,  made  subject  to  the  Lamb.  And  every 
one  of  these  seven  words  bears  a  resemblance  to  the  seal  which  it  answers. 

13.  A7id  every  creature — In  the  whole  universe,  good  or  bad,  in  the  heaven,  on 
the  earth,  under  the  earth,  on  the  sea— With  these  four  regions  of  the  world, 
at^rees  the  fourfold  word  of  praise.  What  is  in  heaven  says  blessing;  what  is 
on  earth,  honour;  what  is  wider  the  earth,  glory ;  what  is  on  the  sea,  strength;  w 
unto  hirn.  This  praise  from  all  creatures  begins  before  the  opening  of  the  first 
seal  •  buv  it  continues  from  that  time  to  eternity,  according  to  the  capacitv  ui' 


CHAPTER  VI.  671 

sea,  and  all  that  are  in  them,  I  heard  them  all  saying,  To  him 
that  sitteth  on  the  throne,  and  to  the  Lamb,  is  the  blessing,  and 
the  honour,  and  the  glory,  and  the  strength,  for  ever  and  ever. 

14  And  the  four  living  creatures  said.  Amen:  and  the  elders  fell 
down  and  worshipped. 

VI.     And  I  saw  when  the  Lamb  opened  one  of  the  seven  seals,  and 

each     His  enemies  must  acknowledge  his  glory;  but  those  in  heaven  say 
Blessed  bt  God  and  the  Lamb. 

This  royal  manifesto  is,  as  it  were,  a  proclamation,  showing  how  Christ  fulfils 
all  things,  a-^d  every  knee  bows  to  him,  not  only  on  earth,  but  also  in  heaven  and 
under  t^^  earth.  This  book  exhausts  all  things,  1  Cor.  xv,  27,  28,  and  is  suitable 
to  a  heart  enlarged  as  the  sand  of  the  sea.  It  inspires  the  attentive  and  intel- 
ligent reader  with  such  a  magnanimity,  that  he  accounts  nothing  in  this  world 
great,  no,  not  the  whole  frame  of  visible  nature,  compared  to  the  immense  great- 
ness of  what  he  is  here  called  to  behold,  yea,  and  in  part  to  inherit, 

St.  John  has  in  view,  through  the  whole  following  vision,  what  he  has  been 
now  describing,  namely,  the  four  living  creatures,  the  elders,  the  angels,  and  all 
creatures,  looking  together  at  the  opening  of  the  seven  seals. 

Chap.  VI.  The  seven  seals  are  not  distinguished  from  each  other,  by  specify- 
ing the  time  of  them.  They  swiftly  folloM^  the  letters  to  the  seven  Churches, 
and  all  begin  almost  at  the  same  time.  By  the  four  former  is  shown,  that  all  the 
public  occurrences  of  all  ages  and  nations,  as  empire,  war,  provision,  calamities, 
are  made  subject  to  Christ.  And  instances  are  intimated  of  the  first  in  the  east, 
the  second  in  the  west,  the  third  in  the  south,  the  fourth  in  the  north,  and  the 
whole  world. 

The  contents,  as  of  the  phials  and  trumpets,  so  of  the  seals,  are  shown  by  ilie 
songs  of  praise  and  thanksgiving  annexed  to  them.  They  contain  therefore  the 
power,  and  riches,  and  wisdom,  and  strength,  and  honour,  and  glory,  and  blessins 
which  the  Lamb  received.  The  four  former  have  a  peculiar  connection  with 
each  other :  and  so  have  the  three  latter  seals.  The  former  relate  to  visible 
things,  toward  the  four  quarters  to  which  the  four  living  creatures  look. 

Before  we  proceed,  it  may  be  observed,  1.  No  man  should  constrain  either 
himself  or  another  to  explain  every  thing  in  this  book.  It  is  sufficient  for  every 
one  to  speak,  just  so  far  as  he  understands.  2.  We  should  remember  that  al- 
though the  ancient  prophets  wrote  the  occurrences  of  those  kingdoms  only  with 
which  Israel  had  to  do,  yet  the  revelation  contains  what  relates  to  the  whole 
world  through  which  the  Christian  Church  is  extended.  Yet,  3.  We  should  not 
prescribe  to  this  prophecy,  as  if  it  must  needs  admit  or  exclude  this  or  that  his- 
tory, according  as  we  judge  one  or  the  other  to  be  of  great  or  small  importance. 
God  seeth  not  as  man  seeth.  Therefore  what  we  think  great  is  often  omitted, 
what  we  think  little,  inserted,  in  Scripture  history  or  prophecy.  4.  We  must 
take  care  not  to  overlook  what  is  already  fulfilled ;  and  not  to  describe  .  s  fulfilled 
what  is  still  to  come. 

We  are  to  look  into  history  for  the  fulfilling  of  ihe  four  first  seals,  quickly 
after  the  date  of  the  prophecy.  In  each  of  these  appears  a  different  horseman. 
In  each  we  are  to  consider,  first,  the  horseman  himself;  secondly,  what  he  does. 

The  horseman  himself,  by  an  emblematical  Prosopopeia,  represents  a  swift 
power,  bringing  with  it  either,  1.  A  flourishing  state;  or,  2.  Bloodshed;  or,  "3. 
Scarcity  of  provisions ;  or,  4.  Public  calamities.  With  the  qualities  of  each  of 
these  riders,  the  colour  of  his  horse  agrees.  The  fourth  horseman  is  expressly 
termed  death;  the  first,  with  his  bow  and  crown,  a  conqueror.  The  second, 
with  his  great  sword,  is  a  warrior,  or,  as  the  Romans  termed  him.  Mars:  the 
third,  with  the  scales,  has  power  over  the  produce  of  the  land.  Particular  inci- 
dents utider  this  or  that  Roman  emperor  are  not  extensive  enough  to  answer 
any  of  these  horsemen. 

The  action  of  every  horseman  intimates  farther,  1.  Toward  the  east,  wide- 
spread empire,  and  victory  upon  victory;  2.  Toward  the  west,  much  bloodshed; 
3.  Toward  the  south,  scarcity  of  provisions;  4.  Toward  the  north,  the  plague 
aud  various  calamities. 

VI.  I.  I  heard  one — That  is,  the  <irst,  of  the  living  creatures — Who  looks  for 
ward  toward  the  east. 


672  THE  REVELATION. 

I  heard  one  of  the  four  living  creatures  saying  as  the  voice  of 

2  thunder,  Come  and  see.  And  1  saw,  and  behold  a  white  horse, 
and  he  that  sat  on  him  had  a  bow,  and  a  crown  was  given  him, 
and  he  went  forth  conquering  and  to  conquer. 

3  And  when  he  opened  the  second  seal,  I  heard  the  second  living 

4  creature  saying,  Come.  And  there  went  forth  another  horse  that 
was  red  ;  and  to  him  that  sat  thereon  it  was  given  lo  tak?  peace 
from  the  earth,  that  they  should  kill  one  another ;  and  there  w.a8 
given  him  a  great  sword. 

5  And  when  he  opened  the  third  seal,  I  heard  the  third  living  crea  • 

2.  And  I  saw,  arid  behold  a  white  horse,  and  he  that  sat  on  hivi  had  a  bow — This 
colour,  and  the  bow  shooting  arrows  afar  off,  betoken  victory,  triumph,  pros- 
perity, enlargement  of  empire,  and  dominion  over  many  people. 

Another  horseman  indeed,  and  of  quite  another  kind,  appears  on  a  v/hite 
horse,  chapter  xix,  11.  But  he  that  is  spoken  of  under  the  first  seal  must  be  so 
understood  as  to  bear  a  proportion  to  the  horseman  in  the  second,  third,  and 
fourth  seals. 

Nerva  succeeded  the  emperor  Domitian  at  the  very  time  when  the  Revelation 
was  written,  in  the  year  of  our  Lord  96.  He  reigned  scarce  a  year  alone:  and 
three  months  before  his  death,  he  named  Trajan  for  his  colleague  and  successor, 
and  died  in  the  year  98.  Trajan's  accession  to  the  empire  'seems  to  be  the 
dawning  of  the  seven  seals.  And  a  crown  was  given  him — This,  considering  his 
descent,  Trajan  could  have  no  hope  of  attaining.  But  God  gave  it  him  by  the 
hand  of  Nerva;  and  then  the  east  soon  felt  his  power.  And  he  went  forth  con- 
qtiering  and  to  conquer — That  is,  from  one  victory  to  another.  In  the  year  108, 
the  already  victorious  Trajan  went  forth  toward  the  east,  to  conquer  not  only 
Armenia,  Assyria,  and  Mesopotamia,  but  also  the  countries  beyond  the  Tigris, 
carrying  the  bounds  of  the  Roman  empire  to  a  greater  extent  than  ever.  We 
find  no  emperor  like  him  for  making  conquests.  He  aimed  at  nothing  else:  he 
lived  only  to  conquer.  Meantime  in  him  was  eminently  fulfilled,  what  had  been 
prophesied  of  the  fourth  empire,  Dan.  ii,  40;  vii,  23,  That  he  should  devour, 
tread  down,  and  break  in  pieces  the  whole  earth. 

3.  And  when  he  had  opened  the  second  seal,  J  heard  the  second  living 
creature — Who  looked  toward  the  west,  saying,  Come — At  each  seal  it  was 
necessary  to  turn  toward  that  quarter  of  the  world  which  it  more  immediately 
concerned. 

4.  There  went  forth  another  horse  that  was  red — A  colour  suitable  to  bloodshed 
And  to  him  that  sat  thereon  it  jvas  given,  to  take  peace  from  the  earth — Vespasian, 
in  the  year  75,  had  dedicated  a  temple  to  peace.  But  after  a  time,  we  hear  no 
more  of  peace.  All  is  full  of  war  and  bloodshed,  chiefly  in  the  western  world, 
where  the  main  business  of  men  seemed  to  be  to  kill  one  another. 

To  this  horseman  there  was  given  a  great  sword — And  he  had  much  to  do  with 
it.  For  as  soon  as  Trajan  ascended  the  throne,  peace  was  taken  from  the  earth. 
Decebalus,  king  of  Dacia,  which  lies  westward  from  Patmos,  put  the  Romans  to 
no  small  trouble.  The  war  lasted  five  years,  and  consumed  abundance  of  men 
on  both  sides;  yet  was  only  a  prelude  to  much  other  bloodshed  which  followed 
for  a  long  season.  All  this  was  signified  by  the  great  sword,  which  strikes  those 
who  are  near,  as  the  bow  does  those  who  are  at  a  distance. 

5.  And  when  he  had  opened  the  third  seal,  I  heard  the  third  living  creaturt 
toward  the  south,  saying.  Come — And,  behold  a  black  horse,  a  fit  emblem  of  mourn- 
ing and  distress;  particularly  oi black  faviine,  as  the  ancient  poets  term  it — And 
he  that  sat  on  him  had  a  pair  of  scales  in  his  hand—  When  there  is  great  plenty, 
men  scarce  think  it  worth  their  while  to  wei2:h  and  measure  every  thing,  Gen. 
sli,  49,  but  when  there  is  scarcity,  they  are  obliged  to  deliver  them  out  by  mea- 
sure and  weight,  Ezek.  iv,  16.  Accordingly  these  scales  signify  scarcity.  They 
serve  also  for  a  token,  that  all  the  fruits  of  the  earth,  and  consequently  the  whole 
heavens,  with  their  courses  and  influences, — that  all  the  seasons  of  the  year,  with 
whatsoever  they  produce,  in  nature  or  states,  are  subject  to  Christ.  Accordingly 
his  hand  is  wonderful,  not  only  in  wars  and  victories,  but  likewise  in  the  whole 
course  of  nature. 


CHAPTER  VI.  673 

ture  say,  Come.     And  I  saw,  and  behold  a  black  horse,  and  he 

6  that  sat  on  him  had  a  pair  of  scales  in  his  hand.  And  I  heard  a 
voice  in  the  midst  of  the  four  living  creatures  saying,  A  measure 
of  wheat  for  a  penny,  and  three  measures  of  barley  for  a  penny; 

•     and  hurt  not  the  oil  and  the  wine. 

7  And  when  he  opened  the  fourth  seal,  I  heard  the  voice  of  the 

8  fourth  living  creature  saying,  Come.  And  I  saw,  and  behold  a 
pale  horse,  and  he  that  sat  on  him,  his  name  is  Death,  (and  Hades 
followeth  even  with  him,)  and  power  was  given  him  over  the 
fourth  part  of  the  earth,  to  kill  with  the  scimetar,  and  with  famine, 
and  with  death,  and  by  the  wild  beasts  of  the  earth. 

6.  And  I  heard  a  voice — It  seems  from  God  himself,  saying-  To  the  horsemen, 
nitherto  shall  thou  come,  and  no  farther.  Let  there  be  a  measure  of  wheal  for  a 
penny — The  word  translated  measure,  was  a  Grecian  measure,  nearly  equal  to 
our  quart.  This  was  the  daily  allowance  of  a  slave.  The  Roman  penny  (as 
much  as  a  labourer  then  earned  in  a  day)  was  about  sevenpence  half-penny 
Elnglish.  According  to  this,  wheat  would  be  near  twenty  shillings  p^  bushel. 
This  must  have  been  fulfilled,  while  the  Grecian  measure  and  the  Roman  penny 
were  still  in  use :  as  also,  where  that  measure  was  the  common  measure,  and 
this  money  the  current  coin.  It  was  so  in  Egypt  under  Trajan.  And  three  mea- 
sures of  barley  for  a  penny — Either  barley  was,  in  common,  far  cheaper  among 
the  ancients  than  wheat;  or  the  prophecy  mentions  this  as  something  peculiar. 
And  hurt  not  Ihe  oil  and  the  wine — Let  there  not  be  a  scarcity  of  every  thing.  Let 
there  be  some  provision  left  to  supply  the  want  of  the  rest. 

This  was  also  fulfilled  in  the  reign  of  Trajan,  especially  in  Eg5rpt,  which  lay 
southward  from  Patmos.  In  this  country,  which  used  to  be  the  granary  of  the 
empire,  there  was  an  uncommon  dearth  at  the  very  beginning  of  his  reign ;  so 
that  he  was  obliged  to  supply  Egypt  itself  with  corn  from  other  countries.  The 
same  scarcity  there  was  in  the  thirteenth  year  of  his  reign,  the  harvest  failing 
for  want  of  the  rising  of  the  Nile :  and  that  not  only  in  Egypt,  but  in  all  those 
other  parts  of  Africa  where  the  Nile  uses  to  overflow. 

7.  I  heard  the  voice  of  ihe  fourth  living  creature — Toward  the  north. 

8.  And  I  saw,  and  behold  a  pale  horse — Suitable  to  pale  Death,  his  rider:  and 
hades — The  representative  of  the  state  of  separate  souls,  followeth  even  with 
him — The  four  first  seals  concern  living  men.  Death  therefore  is  properly  in- 
troduced here.  Hades  is  only  occasionally  mentioned  as  a  companion  of  death. 
So  the  fourth  seal  reaches  to  the  borders  of  things  invisible,  which  are  com- 
prised in  the  three  last  seals.  And  pmoer  was  given  to  him  over  the  fourth  part 
of  the  earth — What  came  single  and  in  a  low  degree  before,  comes  now  together, 
and  much  more  severely.  The  first  seal  brought  victory  with  it:  in  the  second 
was  a  great  sword;  but  here  a  scimetar.  In  the  third  was  moderate  dearth; 
here  famine,  and  plague,  and  wild  beasts  beside.  And  it  may  well  be,  that 
from  the  time  of  Trajan  downward,  Ihe  fourth  part  of  men  upon  the  earth, 
that  is,  within  the  Roman  empire,  died  by  sword,  famine,  pestilence,  nnd 
wild  beasts.  "  At  that  time,"  says  Aurelius  Victor,  "  the  Tiber  overflowod 
much  more  fatally  than  under  Nerva,  with  a  great  destruction  of  houses;  and 
there  was  a  dreadful  earthquake  through  manv  provinces,  and  a  terrible  pi-  gue 
and  famine,  and  many  places  consumed  by  fire.  By  death — That  is,  by  pesti- 
lence. Wild  beasts  have,  at  several  times,  destroyed  abundance  of  men.  And 
undoubtedly  there  was  given  them,  at  this  time,  an  uncommon  fierceness  and 
Mrength.  It  is  observable  that  war  brings  on  scarcity,  and  scarcity  pesti.ence, 
through  want  of  wholesome  sustenance.  And  pestilence,  by  depopulating  the 
country,  leaves  the  few  survivors  an  easier  prey  to  the  wild  beasts.  And  thus 
these  judgments  make  way  for  one  another,  in  the  order  wherein  they  are  here 
repi  esented. 

What  has  been  already  observed  may  be  a  fourfold  proof  that  the  four 
horsemen,  as  with  their  first  entrance  in  the  reign  of  Trajan,  which  does  by  no 
means  exhaust  the  contents  of  the  four  first  seals,  so  with  all  their  entrances 
in  succeeding  ages,  and  with  the  whole  course  of  the  world,  and  of  visible 


674  THE  REVELATION. 

i)  And  when  he  opened  the  fifth  seal,  1  saw  under  the  altar  the 
souls  of  them  that  had  been  slain  for  the  word  of  God,  and  for  the 

10  testimony  which  they  held :  And  they  cried  with  a  loud  voice, 
saying.  How  long,  O  Lord,  thou  Holy  One  and  true,  dost  thou 
not  judge  and  avenge  our  blood  upon  them  that  dwell  upon  the 

i  1  earth  ?  And  there  was  given  to  them,  to  every  one,  a  white  robe  : 
and  it  was  said  to  them,  that  they  should  rest  yet  for  a  time,  til' 
their  fellow  servants  also  and  their  brethren  should  be  fulfilled 
who  should  be  killed  even  as  they  were. 


nature,  are  in  all  ages  subject  to  Christ,  subsisting  by  hife  power,  and  serving  his 
will,  against  the  wicked,  and  in  defence  of  the  righteous.  Herewith  likewise 
a  way  is  paved  for  the  trumpets,  which  regularly  succeed  each  other.  And  the 
whole  prophecy,  as  to  what  is  future,  is  confirmed  by  the  clear  accomplishment 
of  this  part  of  it. 

0.  And  when  he  opened  the  fifth  seal — As  the  four  former  seals,  so  the  three 
latter  have  a  close  connection  with  each  other.  These  all  refer  to  the  invisible 
world;  the  fifth  to  the  happy  dead,  particularly  the  martyrs;  the  sixth  to  the 
unhappy;  the  seventh  to  trie  angels,  especially  those  to  whom  the  trumpets 
are  given.  And  I  saw — Not  only  the  Church  warring  under  Christ,  and  the 
world  warring  under  Satan,  but  also  the  invisible  hosts  both  of  heaven  and  he)l 
are  described  in  this  book.  And  it  not  only  describes  the  actions  of  both  thet  e 
armies  upon  earth,  but  their  respective  removals  from  earth  into  a  more  happy 
or  more  miserable  state,  succeeding  each  other  at  several  times,  distinguished 
by  various  degrees,  celebrated  by  various  thanksgivings;  and  also  the  gradual 
increase  of  expectation  and  triumph  in  heaven,  and  of  terror  and  misery  in 
hell ;  under  the  altar — That  is,  at  the  fool  of  it.  Two  altars  are  mentioned  in 
the  Revelation ;  the  golden  altar  of  incense,  chap,  ix,  13,  and  the  altar  of  burnt 
offerings,  mentioned  here,  and  chap,  viii,  5;  xiv,  18;  xvi,  7.  At  this  the  souls 
of  the  martyrs  now  prostrate  themselves.  By  and  by  their  blood  shall  be  avenged 
upon  Babylon ;  but  not  yet :  whence  it  appears  that  the  plagues  in  the  fourth  seal 
do  not  concern  Rome  in  particular. 

10.  And  they  cried — This  cry  did  not  begin  now,  but  under  the  first  Roman 
persecution.  The  Romans  themselves  had  already  avenged  the  martyrs  slain 
by  the  Jews  on  that  whole  nation ;  how  long — They  knew  their  blood  would  be 
avenged;  but  not  immediately,  as  is  now  shown  them;  O  Lord — The  Greek 
word  properly  signifies  the  master  of  a  family.  It  is  therefore  beautifully  used 
by  those  who  are  peculiarly  of  the  household  of  God.  Thou  Holy  One  and  true — 
Both  the  holiness  and  truth  of  God  require  him  to  execute  judgment  and  ven- 
geance; dost  thou  not  judge  and  avenge  our  blood? — There  is  no  impure  affection 
in  heaven.  Therefore  this  desire  of  theirs  is  pure  and  suitable  to  the  will  of  God. 
The  martyrs  are  concerned  for  the  praise  of  their  Master,  of  his  holiness  and 
truth :  and  the  praise  is  given  him,  chap,  xix,  2,  where  the  prayer  of  the  martyrs 
is  changed  into  a  thanksgiving. 

Thou  Holy  One  and  true:  True  and  right  are  thy  judgments: 

How  long  dost  thou  not  judge.      He  hath  judged  the  great  whore,  and  hath 
and  avenge  our  blood  1  avenged  the  biood  of  his  servants: 

11.  And  there  xims  given  to  every  one  a  white  robe — An  emblem  of  innocence, 
joy,  and  victory,  in  token  of  aonour  and  favourable  acceptance.  And  it  was  said 
to  them — They  were  told  how  long.  They  were  not  left  in  that  uncertainty,  thai 
the%  should  re5^— Should  cease  from  crying.  They  rested  from  pain  befcre;  « 
time — This  word  has  a  peculiar  meaning  in  this  book;  to  denote  which  we 
may  retain  the  original  word  chronos.  Here  are  two  classes  of  martyrs  speci- 
fied, the  former  killed  under  heathen  Rome,  the  latter  under  papal  Rome.  The 
former  are  commanded  to  rest  till  the  latter  are  added  to  them.  There  were 
many  of  the  former  in  the  days  of  John :  the  first  fruits  of  the  latter  died  In 
the  thirteenth  century.  Now  a  time  or  chronos  is  1111  years.  This  chronos 
began  A.C.  98,  and  continued  to  the  year  1209;  or  from  Trajan's  persecution 
to  the  first  crusade  against  the  Waldenses.  Till — It  is  not  said.  Immediately 
after  this  time  is  expired  vengeance  shall  be  executed :  but  only,  that  immediately 


CHAPTER   Vh  675 

12  And  I  saw  when  he  opened  the  sixth  seal,  and  there  was  a 
great  earthquake,  and  the  sun  became  black  as  sackcloth  of  hair, 

13  and  the  moon  became  as  blood  ;  And  the  stars  of  hc^t'en  fell  to 
the  earth,  as  a  fig  tree  casteth  its  untimely  figs,  wlien  it  is  shaken 

14  by  a  mighty  wind :  And  the  heavens  departed  as  a  book  that  is 
rolled  together,  and  every  mountain  and  island  were  moved  oul 

15  of  their  places.  And  the  kings  of  the  earth,  and  the  great  men. 
and  the  chief  captains,  and  the  rich  and  the  mighty,  and  every 
slave,  and  every  free  man,  hid  themselves  in  the  caves,  and  in  the 

IC  rocks  of  the  mountains  :  And  said  to  the  mountains  and  to  the  rocks, 
Fall  on  us,  and  hide  us  from  the  face  of  him   that  sitteth  on  the 

I  7  throne,  and  from  the  wrath  of  the  Lamb ;  For  the  great  day  of  his 
wrath  is  come  ;  and  who  is  able  to  stand  ? 

VII.  And  after  these  things  I  saw  four  angels  standing  on  the  four 
corners  of  the  earth,  holding  the   four  winds,  that  the  wind  should 


after  tins  time  their  brethren  and  fellow  servants  will  come  to  them.    This  event 
will  precede  the  other,  and  there  will  be  some  space  between. 

12.  And  I  saw — This  sixth  seal  seems  particularly  to  point  out  God's  judgement 
on  the  wicked  departed.  St.  John  saw  how  the  end  of  the  world  was  even  set 
before  those  unhappy  spirits.  This  representation  might  be  made  to  them  with- 
out  any  thing  of  it  being  perceived  upon  earth.  Tiie  like  representation  is  made 
in  heaven,  chap,  xi,  11.  And  there  was  a  great  earthquake  or  shaking,  not  of  the 
earth  only,  but  the  heavens.  This  is  a  farther  description  of  the  representation 
made  to  those  unliappy  souls. 

13.  And  the  stars  fell  to  or  toward  the  earth — Yea,  and  so  they  surely  will,  let 
astronomers  fix  their  magnitude  as  they  please ;  as  a  fig  tree  casteth  its  vntimely 
figs  when  it  is  shaken  by  a  mighty  wind — How  sublimely  is  the  violence  of  that 
shaking  expressed  by  this  comparison  ! 

14.  And  the  heavens  departed  as  a  hook  that  is  rolled  together — When  the 
Scripture  compares  some  very  great  with  a  little  thing,  the  majesty  and  om- 
nipotence of  God,  before  whom  great  things  are  little,  are  highly  exalted.  Every 
mountain  and  island — What  a  mountain  is  to  the  land,  that  an  island  is  to 
the  sea. 

15.  And  the  kings  of  the  earth — They  who  had  been  so  in  their  day,  and  the 
great  men  and  the  chief  captains — The  generals  and  nobles,  hid  themselves — So 
fir  as  in  them  lay,  in  the  rocks  of  the  mountains — There  are  also  rocks  on  the 
plains  ;  but  they  were  rocks  on  high  which  they  besought  to  fall  upon  them. 

16.  To  the  mountains  and  the  rocks — Which  were  tottering  already,  ver.  12; 
hide  us  from  the  face  of  him — Which  is  against  the  ungodly. 

VII.  1.  And  after  these  things — What  follows  is  a  preparation  for  the  seventh 
seal,  which  is  the  weightiest  of  all.  It  is  connected  with  the  sixth  by  the  par- 
tide  and:  whereas  what  is  added,  ver.  9,  stands  free  and  unconnected;  I  saw 
four  angels — Probably  evil  ones.  They  have  their  employ  with  the  four  first 
trumpets,  as  have  other  evil  angels  with  the  three  last,  namely,  the  angel  of  the 
abyss,  the  four  bound  in  the  Euphrates,  and  Satan  himself.  These  foui  an^eis 
would  willingly  have  brought  on  all  the  calamities  that  follow  without  delay; 
but  they  were  r?strained  till  the  servants  of  God  were  sealed,  and  till  the  seven 
angsls  were  ready  to  sound  :  even  as  the  angel  of  the  abyss  was  not  let  loose, 
Dor  the  angels  in  the  Euphrates  unbound,  neither  Satan  cast  to  the  earth,  till 
the  fifth,  sixth,  and  seventh  angels  severally  sounded,  standing  on  the  four  cor. 
nets  of  the  earth — East,  west,  south,  north.  In  this  order  proceed  the  four 
first  trumpets  ;  holding  the  four  winds — Which  else  might  have  softened  the 
nery  heat  under  the  first,  second,  and  third  trumpet  ;  that  the  tcind  should  not 
blow  upon  the  earth,  nor  on  the  sea,  nor  on  any  tree — It  seems  that  these  expres. 
sions  betoken  the  several  quarters  of  the  world  :  that  the  earth  signifies  that  to 
the  east  of  Patmos,  Asia  ;  which  was  nearest  to  St.  John,  and  where  the  trumpet 
of  the  first  angel  liad  it.x  accomplishment.  Europe  swims  in  the  ura  over  against 
UuB ;  and  is  accordingly  termed  by  the   prophets   the  islands.     The  third  part. 


fi7h  THE  REVELATION. 

2  not  blow  upon  the  earth,  nor  on  the  sea,  nor  on  any  tree.  And 
I  saw  another  angel  ascending  from  the  rising  of  the  sun,  having 
the  seal  of  the  living  God  :  and  he  cried  with  a  loud  voice  to  the 

3  four  angels  to  whom  it  was  given  to  hurt  the  earth  and  the  sea,  Say- 
ing, Hurt  ye  not  the  earth,  neither  the  sea,  neither  the  trees,  till  we 

4  have  sealed  the  servants  of  our  God  on  their  foreheads.  And  I  heard 
the  number  of  them  that  were  sealed ;  a  hundred  forty-four  *hou 

5  sand  were  sealed  out  of  all  the  tribes  of  the  children  of  Israel.  01 
the  tribe  of  Judah  were  sealed  twelve  thousand ;  of  the  tribe  of 
Reuben  were  sealed  twelve  thousand ;  of  the  tribe  of  Gad  run 

6  sealed  twelve  thousand ,  Of  the  tribe  of  Asher  were  sealed  twelve 
thousand ;  of  the  tribe  of  Naphtali  were  sealed  twelve  thousand  ; 

7  of  the  tribe  of  Manasseh  were  sealed  twelve  thousand  ;  Of  the 
tribe  of  Simeon  were  sealed  twelve  thousand  ;  of  the  tribe  of  Levi 
were  sealed  twelve  thousand  ;  of  the  tribe  of  Issachar  were  sealed 

8  twelve  thousand  ;  Of  the  tribe  of  Zebulon  were  sealed  twelve  thou- 
sand ;  of  the  tribe  of  Joseph  were  sealed  twelve  thousand ;  of  the 
tribe  of  Benjamin  were  sealed  twelve  thousand. 

9  After  these  things  I  saw,  and  behold  a  great  multitude,  which 
no  man  could  number,  of  all  nations,  and  tribes,  and  people,  and 

Africa,  seems  to  be   meant,   chap,  viii,  7,  8,  10,  by  the  streams  of  water,  or  the 
trees,  which  grow  plentifully  by  them. 

2.  And  I  saw  another — A  good  angel,  ascending  from  the  east — The  phigiies 
bejrin  in  the  ea.st ;  so  does  the  sealing  :  having  the  seal  of  the  only  living  and 
f.rue  God;  and  he  cried  with  a  loud  voice  to  the  four  angels — Who  were  hastening 
.o  execute  their  charge ;  to  whom  it  was  given  to  hurt  the  earth  and  the  sea — 
First,  and  afterward  the  trees. 

3.  Hurt  not  the  earth,  till  we — Other  angels  were  joined  in  commission  with 
him  ;  have  sealed  the  servants  of  our  God  on  their  foreheads — Secured  the  ser- 
vants  of  God  of  the  twelve  tribes  from  the  impending  calamities ;  whereby  they 
shall  be  as  clearly  distinguished  from  the  rest  as  if  they  were  visibly  marked  on 
their  foreheads. 

4.  Of  the  children  of  Israel — To  these  will  afterward  be  joined  a  multitude 
out  of  all  nations.  But  it  may  be  observed,  this  is  not  the  number  of  all  the 
Israelites  who  are  saved  from  Abraham  or  Moses  to  the  end  of  all  things ;  but 
only  of  those  who  were  secured  from  the  plagues  which  were  then  ready  to 
fall  on  the  earth.  It  seems  as  if  this  book  had,  in  many  places,  a  special  view  to 
the  people  of  Israel. 

5.  Judah  is  mentioned  first,  in  respect  of  the  kingdom,  and  of  the  Messiab 
sprung  therefrom. 

7.  After  the  Levitical  ceremonies  were  abolished,  Levi  was  again  on  a  level 
with  his  brethren. 

8.  Of  the  tribe  of  Joseph — Or  Ephraim  ;  perhaps  not  mentioned  by  name,  as 
having  been,  with  Dan,  the  most  idolatrous  of  all  the  tribes.  It  is  farther  ob. 
■ervablf;  of  Dan,  that  it  was  very  early  reduced  to  a  single  family;  which 
family  itself  seems  to  have  been  cut  off  in  war  before  the  time  of  Ezra.  Foi 
in  the  Chronicles,  where  the  posterity  of  the  patriarchs  is  recited,  Dan  ifi 
wholly  omitted. 

£  A  great  multitude — Of  those  who  had  happily  finished  then*  course.  Such 
multitudes  are  afterward  described,  and  still  higher  degrees  of  glory  which  they 
attain,  after  a  sharp  fight  and  magnificent  victory,  chap,  xiv,  1  ;  xv,  2;  xix,  1; 
XX,  4.  There  is  an  inconceivable  variety  in  the  degrees  of  reward  in  the  other 
world.  Let  not  any  slothful  one  say.  If  I  get  to  heaven  at  all,  I  will  be  content 
such  a  one  may  let  heaven  go  altogether.  In  worldly  things  men  are  ambitious 
to  get  as  high  as  they  can.  Christians  have  a  far  more  noble  ambition.  Tlie  diC. 
ference  between  the  very  highest  and  the  lowest  state  in  the  world,  is  nothing  to 
the  smallest  difference  between  the  degrees  of  glory.     But  who  has  tirno  to  think 


CHAPTER  Vll.  677 

tongues,  standing   oefore  the  throne,  and  before  the  Lamb,  clothed 

10  with  white  robes  and  palms  in  their  hands.  And  they  cry  with  a 
loud  voice,  saying,  Salvation  to  our  God  who  sitteth  on  the  throne, 

1 1  and  to  the  Lamb.  And  all  the  angels  stood  round  about  the  throne, 
and  the  elders,  and  the  four  living  creatures  ;  and  they  fell  before 

12  the  throne  on  their  faces,  and  worshippisd  God,  Saying,  Amen : 
the  blessing,  and  the  glory,  and  the  wisdom,  and  the  thanksgiving, 
and  the  honour,  and  the  power,  and  the  strength,  be  to  our  God  foi 

13  ever  and  ever.  And  one  of  the  elders  answered,  saying  to  me, 
Who  are  these  that  are  clothed  in  white  robes  ?   and  whence  are 

J  4  they  come  ^  And  I  said  to  him.  My  lord,  thou  knowest.  And  he 
said  to  me.  These  are  they  who  come  out  of  great  affliction,  and 
they  have  washed  their  robes  and  made  them  white  in  the  blood 

15  of  the  Lamb,  Therefore  are  they  before  the  throne  of  God,  and 
serve  him  day  and  night  in  his  temple,  and  he  that  sitteth  upon  the 

16  throne  shall  have  his  tent  over  them :  They  shall  hunger  no  more, 
neither  thirst  any  more  ;  neither  shall  the  sun  light  on  them,  nor 

17  any  heat.     For  the  Lamb  who  is  in  the  midst  of  the  throne  will 

of  this  ?  Who  is  at  all  concerned  about  it  ?  Standing  before  the  throne — In  the 
full  vision  of  God,  and  palms  in  their  hands — Tokens  of  joy  and  victory. 

10.  Salvation  to  our  God — Who  hath  saved  us  from  all  evil  into  all  the 
happiness  of  heaven.  The  salvation  for  which  they  praise  God  is  described, 
ver.  15 ;  that  for  which  they  praise  the  Lamb,  ver.  14 ;  and  both  in  the  16th 
and  17th  verses. 

11.  And  all  the  angels  stood — In  waiting,  round  about  the  throne,  and  the 
elders,  and  the  four  living  creatures — That  is,  the  living  creatures  next  the 
throne,  the  elders  round  these,  and  the  angels  round  them  both  ;  and  they  fell  on 
their  faces — So  do  tlie  elders,  once  only,  chap,  xi,  16.  The  heavenly  ceremonial 
has  its  fixed  order  and  measure. 

12.  Amen — With  this  word  all  the  angels  confirm  the  words  of  the  great  mul. 
titude.  Bat  they  likewise  carry  the  praise  much  higher  ;  the  blessing,  and  the 
glory,  and  the  wisdom,  and  the  thanksgiving,  and  the  honour,  and  the  power,  and 
the  strength,  be  unto  our  God  for  ever  and  ever — Before  the  Lamb  began  to  open  the 
seven  seals,  a  seven-fold  hymn  of  praise  was  brought  him  by  many  angels,  chap, 
v,  12.  Now  he  is  upon  opening  the  last  seal,  and  the  seven  angels  are  going  to 
receive  seven  trumpets,  in  order  to  make  the  kingdoms  of  the  world  subject  to 
God,  all  the  angels  give  seven-fold  praise  to  God. 

13.  And  one  of  the  elders — What  stands,  ver.  13-17,  might  have  immediately 
followed  the  10th  verse  :  but  tliat  the  pr;iise  of  the  angels  which  was  at  the  same 
time  with  that  of  the  great  multitude,  came  in  between  ;  answered — He  answered 
St.  John's  desire  to  know,  not  any  words  tliat  he  spoke. 

14.  My  lord — Or  my  master — A  common  term  of  respect.  So  Zechariah 
likewise  bespeaks  the  angel  ;  chap,  i,  9  ;  iv,  4  ;  vi,  4 :  thou  knowest — That  is,  I 
know  not ;  but  thou  dost.  These  are  they — Not  martyrs ;  for  tliese  are  not  such 
a  m'lltitude  as  no  man  can  number.  But  as  all  the  angels  appear  here,  so  do  all 
the  souls  of  the  righteous,  who  had  lived  from  the  beginning  of  the  world;  who 
lome — He   does  not   s;iy,   Who   did  come.     But  who  come  now  also  ;  to  whom 

}'  svfise  pertain  all  who  will  come  hereafter  ;  out  of  great  njjiiction — Of  various 
un  Is,  wisely  and  graciously  allotted  by  God  to  all  his  children  ;  and  have  washed 
Iheir  robes — From  all  guilt,  and  made  them  white — In  all  holiness,  by  the  blood 
of  the  Ziamft— ■^^'hich  not  only  cleanses,  but  adorns  us  also. 

_5.  Therefore — E-»".'.use  they  come  out  of  great  affliction,  and  have  washed  thev 
robes  in  his  blood,  are  they  before  the  throne — It  seems,  even  nearer  than  the 
angels ;  and  serve  him  dav  and  night — Speaking  after  the  manner  of  men,  that 
is,  continually;  in  his  'emple — Which  is  in  heaven;  and  he  shall  have  his  tenf 
over  them — Shall  spread  .nis  giory  over  them  as  a  covering. 

16.  Neither  shall  the  sun  light  on  them — For  God  is  heir  sun  ;  nor  any — pam- 
fiil  heat,  or  inclemency  of  seasons. 


o78  THE  REVELATION 

feed  them,  and  will  lead  them  to  living  fountains  of  water  :  and 
God  will  wipe  away  all  tears  from  their  eyes. 
VIII.     And  when  he  had  opened  the  seventh  seal,  there  was  silence 

2  in  heaven  about  half  an  hour.     And  I  saw  the  seven  angels  who 

3  stood  before  God,  and  seven  trumpets  were  given  them.     And 


17.  For  the  Lamb  will  feed  them — With  eternal  peace  and  joy,  so  that  fhey 
shall  hunger  no  more  ;  and  will  lead  them  to  living  fountains  of  water — Th« 
comforts  of  the  Holy  Spirit,  so  that  they  shall  thirst  no  more.  Neither  shall 
they  suffer  or  grieve  any  more :  for  God  will  wipe  away  all  tears  from  then 
eyes. 

VIII.  1.  And  when  he  had  opened  the  t'^venth  seal,  there  was  silence  in  heaven — 
Such  a  silence  is  mentioned  but  in  this  one  place.  It  was  uncommon  and  highJy 
observable.  For  praise  is  sounding  in  heaven  day  and  night.  In  particular, 
immediately  before  tliis  silence,  all  the  angels,  and  before  them  the  innumerable 
multitude,  had  been  crying  with  a  loud  "oice  :  and  now,  all  is  still  at  once 
there  is  a  universal  pause.  Hereby  the  seventh  seal  is  very  remarkably  dis. 
finguished  from  the  six  preceding.  This  silence  before  God  shows  that  those 
who  were  round  about  him  were  expecting,  with  the  deepest  reverence,  the  great 
things  which  the  Divine  Majesty  would  farther  open  and  order.  Immediately 
after  the  seven  trumpets  are  heard,  and  a  sound  more  august  than  ever.  Silence 
is  only  a  preparation  :  the  grand  point  is,  the  sounding  the  trumpets  to  the 
praise  of  God.  About  half  an  hour — To  St.  John  in  the  vision  it  might  seem  a 
common  half  hour. 

2.  And  I  saw-— The  seven  trumpets  belong  to  the  seventh  seal,  as  do  the 
seven  phials  to  the  seventh  trumpet.  This  should  be  carefully  remembered,  that 
we  may  not  confound  together  the  times  which  follow  each  other.  And  yet  it 
may  be  observed  in  general,  concerning  \,I;e  times  of  the  incidents  mentioned  in 
this  book,  it  is  not  a  certain  rule,  that  every  part  of  the  text  is  fully  accom. 
plished,  before  the  completion  o''  the  following  part  begins.  All  things  men. 
tioned  in  the  epistles  are  not  fully  accomplisiied  before  the  seals  are  opened ; 
neither  are  all  things  mentioned  under  the  seals  fulfilled,  before  the  trumpets 
begin.  Nor  yet  is  the  seventh  trumpet  wholly  past  before  the  phials  are  poured 
out.  Only  the  beginning  of  each  part  £  >es  before  the  beginning  of  the  follow, 
ing.  Thus  the  epistles  begin  before  the  seala  the  seals  before  the  trumpets,  the 
trumpets  before  the  phials.  One  epistle  begins  before  another,  one  seal  before 
another,  one  trumpet  especially  before  another,  one  phial  before  another.  Yea, 
sometimes  what  begins  later  than  another  thing,  ends  sooner ;  and  what  b^ginoi 
earlier  than  another  thing,  ends  later.  So  the  seventh  trumpet  begins  earlier 
than  the  phials,  and  yet  extends  beyond  them  all.  The  sevn  angels  which  stooa 
before  God — A  character  of  the  highest  eminence  ;  and  seven  iru7npets  were 
given  them — When  men  desire  to  make  knovn  openly  a  thing  of  public  concern, 
they  give  a  token  that  may  be  seen  or  heard  far  and  wide  :  and  among  such  none 
are  more  ancient  than  trumpets.  Lev.  xxv,  *♦ ;  Numb,  x,  2;  Amos  iii,  6.  Tht 
Israelites  in  particular  used  them,  both  in  the  worship  of  God  and  in  war,  there- 
with openly  praising  tiie  power  of  God,  before,  after,  and  in  the  battle.  Josh,  vi, 
4  ;  2  Chron.  xiii,  14,  &c.  And  the  angels  nere  made  known  by  these  trumpets 
the  wonderful  works  of  God,  whereby  all  opposing  powers  are  successively 
shaken,  till  the  kingdom  of  the  world  becomes  the  kingdom  of  God  and  his 
anointed. 

These  trumpets  reach  nearly  from  the  time  of  St.  John  to  the  end  of  the  world  , 
and  they  ire  distinguished  by  manifest  tokens.  The  place  of  the  four  first  v 
•pecified,  namely,  east,  west,  south,  and  north  successively.  In  the  three  laer,, 
immediately  after  the  time  of  each,  the  place  likewise  is  pointed  oat 

The  seventh  angel  did  not  Legin  to  sound  till  after  the  going  forth  of  tli 
second  wo :  but  the  trumpets  were  given  to  iiim  and  the  other  six  together,  fas 
were  afterward  the  phials  to  the  seven  angels,)   and  it  is  accordingly  said  of  all 
the  seven  together,  that  they  prepared  themselves  to  sound.     These  therefore 
were  not  men,  as  some  have  thought,  but  angels  properly  so  called. 

3.  And — In  the  2d  verse  the  trumpets  were  given  to  the  seven  angels,  and  in 
.e  sixth  they  prepared  to  sound.     But  between  these  the  incense  of  this  angel 

and  the  prayers  of  the  saints  are  mentioned :  the  interposing  c»f  which  8how» 


CHAPTER  VIII.  679 

another  angel  came  and  stood  at  the  ahar,  having  a  goloen  censer 
and  much  incense  was  given  him,  that  he  might  place  it  with  the 
|)r;iyers  of  all  the  saints  upon  the  golden  altar  which  is  before 
1  the  throne.  And  the  smoke  of  the  incense  ascended  before  God 
')  out  of  the  angel's  hand  with  the  prayers  of  the  saints.  And  the 
angel  took  the  censer  and  filled  it  with  the  fire  of  the  altar,  and 
threw  it  upon  the  earth,  and  there  were  thunderings,  and  light 
nings,  and  voices,  and  an  earthquake. 

6  And  the  seven  angels,  who  had  the  seven  trumpets,  prepared 

7  themselves  to  sound.  And  the  first  sounded,  and  there  was  hail, 
and  fire  mingled  with  blood,  and  they  were  cast  upon  the  earth , 
and  the  third  part  of  the  earth  was  burnt  up,  and  the  third  part  of 
the  trees  was  burnt  up,  and  all  the  green  grass  was  burnt  up. 

tliat  the  prayers  of  the  .saints,  and  the  trumpets  of  the  angels  go  together.  And 
ihese  prayers,  with  the  effects  of  them,  may  well  be  supposed  to  extend  through 
dll  th'i  seven.  Another  anf^el — An-^tlier  created  angel.  Such  are  all  that  are 
liere  spoken  of.  In  this  part  of  the  Revelation,  Christ  is  never  termed  an  angel, 
out  the  Lamb ;  came  and  stood  at  the  altar — Of  burnt  offerings ;  and  there  was 
given  him  a  golden  censer — A  censer  was  a  cup  on  a  plate  or  saucer.  This  was 
t)ie  token  and  the  business  of  the  office.  And  much  incense  was  given — Incense 
^ensially  signifies  prayer.  Here  it  signifies  the  longing  desires  of  the  angels 
th.it  the  holy  counsel  of  God  might  be  fulfilled.  And  there  was  inuch  incense 
for  VLfi  the  prayers  of  all  the  saints  in  heaven  and  earth  are  here  joined  together, 
eo  are  the  desires  of  all  the  angels,  which  are  brought  by  this  angel ;  that  he 
might  place  it — It  is  not  said  offer  it  ;  for  he  was  discharging  the  office  of  an 
angel,  not  a  priest :  with  the  prayers  of  all  the  saints — At  the  same  time  ;  but  not 
for  the  saints.  The  angels  are  fellow  servants  with  the  saints,  not  mediators  for 
them. 

4.  And  the  smoke  of  the  incense  came  up  before  God,  with  the  prayers  of  the 
saints — A  token  that  both  were  accepted. 

5.  And  there  were  thunderings,  and  lightnings,  and  voices,  and  an  earthquake 
— These,  especially  when  attended  with  fire,  are  emblems  of  God's  dreadful 
judgments,  which  are  immediately  to  follow. 

6.  And  the  seven  angels  prepared  themselves  to  sound — That  each  when  it 
should  come  to  his  turn  might  sound  without  delay.  But  while  they  do  sound, 
they  still  stand  before  God. 

7.  And  the  frst  sounded — And  every  angel  continued  to  sound  till  all  which 
his  trumpet  brought  was  fulfilled,  and  till  the  next  began.  There  arc  intervals 
between  the  three  woes,  but  not  between  the  four  first  trumpets.  And  there  was 
kail,  and  fire  mingled  with  blood,  and  they  were  cast  upon  the  earth — The  eartli 
seems  to  mean  Asia ;  Palestine  in  particular.  Quickly  after  the  Revelation  was 
given,  the  Jewish  calamities  under  Adrian  began  ;  yea,  before  the  reign  of 
Trajan  was  ended:  and  here  the  trumpets  begin.  Even  under  Trajan,  in  the 
year  114,  the  Jews  made  an  insurrection  with  a  most  dreadful  fury;  and  in 
the  parts  about  Cyrene  in  Egypt,  and  in  Cyprus,  destroyed  four  hundred  and 
sixty  thousand  persons.  But  they  were  repressed  by  the  victorious  power  of 
Trajan,  and  afterward  slaughtered  themselves  in  vast  multitudes.  The  alarm 
»pread  itself  also  into  Mesopotamia,  where  Lucius  Quintius  slew  a  great  number 
of  them-  They  rose  in  Judea  again  in  the  second  year  of  Adrian  ;  but  were  pre-, 
lently  quelled.  In  the  year  133  they  broke  out  more  violent  than  ever,  under 
ihei  false  Messiah,  Barcocliab :  and  the  war  continued  till  the  year  135,  when 
ilr.ii  &t  all  ludea  wis  desolated.  In  the  Egyptian  plague  also  hail  and  fire  were 
toga  ler.  But  hti  ■  hail  is  to  be  taken  figuratively,  as  also  blood,  for  a  vehe. 
•nenv.  sud-Jon,  powerful,  hurtful  invasion  ;  and  fire  betokens  the  revenge  of  aj 
enraged  enemy,  with  the  desolation  therefrom.  And  they  were  cast  upon  tht 
earth — That  is,  the  fire,  and  hail,  and  blood.  But  they  existed  before  they  weri 
cast  upon  the  earth.  The  storm  fell,  the  blood  flowed,  and  the  flames  raged 
round  Cyrene,  and  in  Egypt,  and  Cyprus,  before  they  reached  Mesopotamia  and 
ludea.     Ana  the  third  part  of  the  earth  was  burnt  up — Fifty  w'l.fortified  cities- 


680  THE  REVELATION. 

H       And  the  second  angel  sounded,  and  as  it  were  a  great  iflountam, 

burning  with  fire,  was  cast  into  the  sea  ;  and  the  third  part  of  the 
'>  sea  became  blood.     And  the  third  part  of  the  creatures  .AM  were 

in  the  sea,  which  had  life,  died,  and  the  third  part  of  the  ships 

were  destroyed. 
10       And  the  third  angel  sounded,  and  there  fell  from  heaven  a  great 

star,  burning  as  a  torch,  and  it  fell  on  the  third  part  of  the  ri^ere, 

and  on  the  fountains  of  waters. 


and  nine  hundred  and  eighty-five  well-inhabited  towns  of  the  Jews,  were  wholly 
destroyed  in  this  war.  Vast  tracts  of  land  were  likewise  left  desolate  and  without 
inhabitants  ;  and  the  third  part  of  the  trees  was  burnt  up,  and  all  the  green  grass 
was  burnt  up — Some  understand  by  the  trees,  men  of  eminence  among  the  Jews  ; 
by  tlie  grass  the  common  people.  The  Romans  spared  many  of  the  former.  The 
latter  were  almost  all  destroyed. 

Thus  vengeance  began  at  the  Jewish  enemies  of  Christ's  kingdom  ;  though 
even  then  tiie  Romans  did  not  quite  escape.  But  afterward  it  came  upon 
them  more  and  more  violently  :  the  second  trumpet  affects  the  Roman  heathens 
in  particular ;  the  third,  the  dead,  unholy  Christians ;  the  fourth,  the  empire 
itself. 

8.  And  the  second  angel  sounded,  and  as  it  were  a  great  mountain  burning  with 
fire,  was  cast  into  the  sea — By  the  sea,  particularly  as  it  is  here  opposed  to  the 
earth,  we  may  understand  the  west,  or  Europe;  and  chiefly  the  middle  parts  of 
it,  the  vast  Roman  empire.  A  mountain  liere  seems  to  signify  a  great  force  and 
multitude  of  people,  Jer.  li,  25.  So  tiiis  may  point  at  the  irruption  of  the  barba- 
rous nations  into  the  Roman  empire.  The  warlike  Goths  broke  in  upon  it  about 
the  year  250.  And  from  that  time  the  irruption  of  one  nation  after  another  never 
ceased,  till  the  very  form  of  the  Roman  empire,  and  all  but  the  name  was  lost. 
The  fire  may  mean  the  fire  of  war,  and  the  rage  of  those  savage  nations.  And 
the  third  part  of  the  sea  became  blood — This  need  not  imply,  that  just  a  third 
part  of  the  Romans  were  slain.  But  it  is  certain  an  inconceivable  deal  of  blood 
was  shed  in  all  these  invasions. 

9.  And  the  third  part  of  the  creatures  that  were  in  the  sea — That  is,  of  all  sorts 
of  men  of  every  nation  and  degree,  died — By  these  merciless  invaders.  And 
the  third  part  of  the  ships  tDcre  destroyed — It  is  a  frequent  thing  to  resemble  a 
state  or  republic  to  a  ship,  wherein  many  people  are  embarked  together,  and 
share  in  the  same  dangers.  And  how  many  states  were  utterly  destroyed  by 
those  inhuman  conquerors?  Much  likewise  of  this  was  literally  ftilfilled.  How 
often  was  the  se;i  tinged  with  blood  ?  How  many  of  those  who  dwelt  mostly 
upon  it  were  killed  ?     And  what  number  of  ships  destroyed  ? 

10.  And  the  third  angel  sounded,  and  there  fell  from  heaven  a  great  star,  and 
it  fell  on  the  third  part  of  the  rivers — It  seems  Africa  is  meant  by  the  rivers,  with 
which  this  burning  part  of  the  world  abounds  in  an  especial  manner.  Egypt, 
in  particular,  which  the  Nile  overflows  every  year  far  and  wide.  In  the  whole 
African  history,  between  the  irruption  of  the  barbarous  nations  into  the  Roman 
empire,  and  the  ruin  of  the  western  empire,  after  the  death  of  Valentinian  the 
Third,  there  is  nothing  more  momentous  than  the  Arian  calamity,  which  sprung 
up  in  the  year  315.  It  is  not  possible  to  tell  how  many  persons,  particularly  at 
Alexandria,  in  all  Egypt,  and  in  the  neighbouring  coantries,  were  destrojed  bj 
ti.e  rage  of  the  Arians.  Yet  Africa  fared  better  than  other  parts  of  the  empire 
with  regard  to  the  barbarous  nations,  till  the  governor  of  it,  whose  wife  was  j 
zealous  Arian,  and  aunt  to  Genseric  king  of  the  Vandals,  was  under  that  pic 
tence  unjustly  accused  before  the  Empress  Placidia.  He  was  then  prevailec 
upon  to  invite  the  Vandals  into  Africa  ;  who,  under  Genseric,  in  tiie  year  428, 
fouiided  there  a  kingdom  of  their  own,  which  continued  till  the  year  533.  Under" 
these  Vandal  kings  the  true  believers  endured  all  manner  of  afflictions  and  per- 
secutions. And  thus  Arianism  was  the  inlet  to  all  heresies  and  calamities,  and 
at  length  to  Mahomniedanism  itself 

This  great  star  was  not  an  angel,  (angels  are  not  the  agents  in  the  two  pre- 
ceding or  the  following  trumpet,)  but  a  teacher  of  the  Church,  one  of  the  start 
in  the  right  hand  of  Christ.     Sucli  was  Arius.     He  fell  from  on  high,  as  it  were 


CHAPTER  VIII.  681 

1 1  And  the  name  of  the  star  is  called  Wormwood,  and  the  third 
part  of  the  waters  became  wormwood,  and  many  men  died  of  the 

.2  waters,  because  they  were  made  bitter.  And  the  fourth  angel 
sounded,  and  the  third  part  of  the  sun  was  smitten,  and  tlie  third 
part  of  the  moon,  and  the  third  part  of  the  stars  ,  so  that  the  ihird 
part  of  them  was  darkened,  and  the  day  shone  not  foi  'he  third 
part  thereof,  and  the  night  likewise. 

'  T  And  I  sav;  and  heard  an  angel  flying  in  the  midst  of  heaven, 
saying  with   a  loud  voice,  Wo,  wo,  wo  to   the   inhabitants  of  th© 

from  jeaven,  into  the  most  pernicious  doctrines  ;  and  made  in  his  fall  a  blazing 
on  a  '  sides,  being  great,  and  now  burning  as  a  torch,  lie  fell  on  the  third  part 
oj  trie  rivers;  his  doctrines  spread  far  and  wide,  particularly  in  Egypt;  and  on 
the  fountains  of  waters — Wherewith  Africa  abounds. 

11.  Ajid  the  name  of  the  star  was  called  Wormwood — The  unparalleled  bitter- 
ness both  of  Arius  himself  and  of  his  followers,  shows  the  exact  propriety  of  his 
title ;  and  the  third  part  of  the  loaters  became  wormwood — A  very  considerable 
p-irt  of  Africa  was  infected  with  the  same  bitter  doctrine  and  spirit ;  and  many 
men  (though  not  a  third  part  of  them)  died — By  tiie  cruelty  of  the  Arians. 

12.  And  the  fourth  angel  sounded,  and  the  third  part  of  the  sun  was  smitten 
(or  struck) — After  the  emperor  Thodosius  died,  and  the  empire  was  divided  into 
tlie  eastern  and  the  western,  the  barbarous  nations  poured  in  as  a  flood.  The 
Goths  and  Huns  in  the  years  403  and  405  fell  upon  Italy  itself  with  an  impe- 
tuous force  ;  and  the  former  in  the  year  410  took  Rome  by  storm,  and  plundered 
it  without  mercy.  In  the  year  452  Attila  treated  the  upper  part  of  Italy  in  the 
same  manner.  In  455  Valentinian  the  Third  was  killed,  and  Genseric  invited 
from  Africa.  He  plundered  Rome  for  fourteen  days  together.  Recimer  plun 
(lored  it  again  in  472.  During  all  these  commotions,  one  province  was  lost  after 
another,  till  in  the  year  476,  Odoacer  seized  upon  Rome,  deposed  the  emperor, 
and  put  an  end  to  the  empire  itself. 

An  eclipse  of  the  sun  or  moon  is  termed  by  the  Hebrews  a  stroke.  Now,  as 
such  a  darkness  does  not  come  all  at  once,  but  by  degrees,  so  likewise  did  the 
darkness  which  fell  on  the  Roman,  particularly  the  western  empire  :  for  the 
stroke  began  long  before  Odoacer,  namely,  when  the  barbarians  first  conquered 
the  capital  city.  And  the  third  part  of  the  moon,  and  the  third  part  of  the  stars; 
so  that  the  third  part  of  them  was  darkened — As  under  the  first,  second,  and 
third  trumpets,  by  the  earth,  sea,  and  rivers,  are  to  be  understood  the  men  that 
inhabit  them,  so  here  by  the  sun,  moon,  and  stars,  may  be  understood  the  men 
that  live  under  them,  who  are  so  overwhelmed  with  calamities  in  those  days  of 
darkness,  that  they  can  no  longer  enjoy  the  light  of  heaven,  unless  it  may  be 
thought  to  imply  their  being  killed,  so  that  the  sun,  moon,  and  stars  shine  to 
them  no  longer.  The  very  same  expression  we  find  in  Ezekiel,  chapt-jr  xxxii,  8. 
/  will  darken  all  the  lights  of  heaven  over  them — As  then  the  fourth  seal  tran- 
Bcends  the  three  preceding  seals,  so  does  the  fourth  trumpet  the  three  preceding 
trumpets.  For  in  this,  not  the  third  part  of  the  eartn,  or  sea,  or  rivers  only,  but 
of  all  who  are  under  the  sun  are  affected,  and  the  day  shone  not  for  a  third  part 
thereof — Tliat  is,  shone  with  only  a  third  part  of  its  usual  brightneBS,  and  the 
night  likewise,  the  nmon  and  the  stars  having  lost  a  third  part  of  their  lustre, 
either  with  regard  to  those  who  being  dead,  saw  them  no  longer,  or  those  wh( 
saw  them  with  no  satisf  iction. 

The  three  last  trumpets  have  the  time  of  their  continuance  fixed,  and  between 
each  of  them  there  is  ;i  remarkable  pause  :  whereas  between  the  four  former  there 
IB  no  pause,  nor  is  the  time  of  their  continuance  mentioned  ;  but  all  together  the 
four  seem  to  take  up  a  little  less  than  four  hundred  years, 

13.  Aiid  I  saw  and  heard  an  angel  flying — Between  the  trumpets  of  the  fourth 
and  fifth  angel,  in  the  midst  of  heaven — The  three  woes  (as  we  shall  see)  8l-«tch 
themselves  over  the  earth  from  Pers-ia  eastward,  beyond  Italy  westward,  all 
which  space  had  been  filled  with  the  Gospel  by  the  apostles.  In  the  midst  of  this 
lies  Patmos,  where  St.  John  saw  this  angel,  Saying,  Wo,  wo,  teo — Toward  the 
end  of  the  fifth  century,  there  were  many  presages  of  approaching  calamities;  tn 
the  inhabitants  of  the  earth — All  without  exception.     Heavy  trials  were  ooming 


682  THE  REVELATION. 

earth,  by  reason  of  the  other  voices  of  the  trumpets  ol  the  three 
angels,  who  are  yet  to  sound. 
fX.       And  the  fifth  angel  sounded,  and  I  saw  a  star  falling  from  hea 
ven  to  the  earth,  and  to  him  was  given  the  key  of  the  bottomless 

2  pit.  And  he  opened  the  bottomless  pit,  and  there  ascended  a 
smoke  out  of  the  pit,  as  the  smoke  of  a  great  furnace,  and  the  sun 

3  and  the  air  were  darkened  by  the  smoke  of  the  pit.  And  out  of 
the  smoke  there  came  forth  locusts  upon  the  earth,  and  power  was 

4  given  them,  as  the  scorpions  of  the  earth  have  power :  And  it  vva? 
commanded  them,  not  to  hurt  the  grass  of  the  earth,  neither  an} 
green  thing,  neither  any  tree,  but  only  the  men  who  have  not  tht 

5  seal  of  God  on  their  foreheads.  And  it  was  given  them,  not  to  kill 
them,  but  that  they  should  be  tormented  five  months ;  and  the  tor- 

on  them  all.  Even  while  the  angel  was  proclaiming  this,  the  preludes  of  these 
three  woes  were  already  in  motion.  These  fell  more  especially  on  the  Jews,  As 
to  the  prelude  of  the  first  wo  in  Persia,  Isdegard  II.  in  454,  was  resolved  to  abo- 
lish the  Sabbath,  till  he  was  by  Rabbi  Mar  diverted  from  his  purpose.  Likewise 
in  the  year  474,  Phiruz  afflicted  the  Jews  much,  and  compelled  many  of  them  to 
apostatize.  A  prelude  of  the  second  wo  was  ihe  rise  of  the  Saracens,  who  in 
510  fell  upon  Arabia  and  Palestine  To  prepare  for  the  third  wo,  Innocent  I., 
and  his  successors,  not  only  endeavoured  to  enlarge  their  episcopal  jurisdiction 
beyond  all  bounds,  but  also  their  worldly  power,  by  taking  every  opportunity  of 
encroaching  upon  the  empire,  which  as  yet  stood  in  the  way  of  their  unlimited 
monarchy. 

IX.  I.  And  the  fifth  angel  sounded,  and  I  saw  a  star — Far  different  from  that 
mentioned,  chap,  viii,  11.  This  star  belongs  to  the  invisible  world.  The  third  wo 
is  occasioned  by  the  dragon  cast  out  of  heaven  ;  the  second  takes  place  at  the 
loosing  of  the  four  angels  who  were  bound  in  the  Euphrates.  The  first  is  here 
brought  by  the  angel  of  the  abyss,  which  is  opened  by  this  star,  or  holy  angel, 
falling  to  the  earth — Coming  swiftly  and  with  great  force,  and  to  him  was  given 
— When  he  was  come,  the  key  of  the  bottomless  pit — A  deep  and  hideous  prison, 
but  different  from  the  lake  of  fire. 

2.  And  there  ascended  a  smoke  out  of  the  pit — The  locusts  who  afterward  rise 
out  of  it,  seem  to  he  (as  we  shall  afterward  see)  the  Persians  ;  agreeably  to  which 
this  smoke  is  their  detestable  idolatrous  doctrine,  and  false  zeal  for  it,  which  now 
broke  out  in  an  uncommon  paroxysm,  as  the  smoke  of  a  great  furnace — Where 
the  clouds  of  it  rise  thicker  and  thicker,  spread  far  and  wide,  and  press  one  upon 
another,  so  that  the  darkness  increases  continually.  And  the  sun  and  the  air  were 
darkened — A  figurative  expression  denoting  heavy  affliction.  This  smoke  occa^ 
fiioned  more  and  more  such  darkness  over  the  Jews  in  Persia. 

3.  And  out  of  the  smoke — Not  out  of  the  bottomless  pit,  but  from  the  smoke 
whicli  issued  thence,  there  tuent  forth  locusta — A  known  emblem  of  a  numerous, 
hostile,  hurtful  people.  Such  were  the  Persians,  from  vvliom  the  Jews  in  the 
sixth  century  suffered  beyond  expression.  In  the  year  540,  their  academies  were 
stopped,  nor  were  they  permitted  to  have' a  president  for  nearly  fift}'  years.  In 
589  this  affliction  ended  ;  but  it  began  long  before  .540.  The  prelude  of  it  was 
about  thfc:  year  455  and  474.  The  main  storm  came  on  in  the  reign  of  Cabades, 
and  histed  from  483  to  532.  Toward  the  beginning  of  the  sixth  century,  Mar 
Rab  Isaac,  president  of  the  academy,  was  put  to  death.  Hereupon  followed  ar 
insurrection  of  the  Jews,  which  lasted  seven  years  before  they  were  conquered  by 
the  Persians.  Some  of  them  were  then  put  to  death,  but  not  many ;  the  rest 
were  closely  imprisoned.  And  from  this  time  the  nation  of  the  Jews  were 
h  .led  and  persecuted  by  the  Persians,  till  they  had  well  nigh  rooted  them  out. 
The  scorpions  of  the  earth — The  most  hurtful  kind.  The  scorpions  of  the  ail 
have  wings. 

4.  And  it  was  commanded  them — By  the  secret  power  of  God,  n/)t  to  hurt  the 
grass,  neither  any  green  thing,  nor  any  tree — Neither  those  of  low,  middling,  oj 
high  doTi-ee,  but  only  such  of  them  as  were  not  sealed — Principally  !hc  unbelicv 
ing  Isiu«iiles.     But  many  who  were  called  Christians  suffered  with  them- 


C5IAPTER  IX  683 

ment  of  them  is  as  the  torment  of  a  scorpion,  when  he  stingeth  a 

6  man.     And  in  those  days  the  men  shall  seek  death,  but  not  find 

7  it ;  and  shall  desire  to  die,  but  death  will  fleti  from  them.     And  the 
appearances  of  the  locusts  are  like  horses  made  ready  for  battle 
and  on  their  heads  are  as  it  were  crowns  like  gold,  and  their  faces 

8  are  as  the  faces  of  men.     And  they  had  hair  as  the  hair  of  women, 

9  and  their  teeth  were  as  the  teeth  of  lions.  And  they  had  breast- 
plates, as  it  were  breastplates  of  iron,  and  the  noise  of  their  wings 
was  as   the  noise  of  chariots  of  many  horses  running  to  battle. 

tO  And  they  have  tails  like  scorpions,  and  stings  were  in  their  tails; 

1 1  theii  power  is  to  hurt  men  five  months.     And  they  have  over  them 
a  king,  the  angel  of  the  bottomless  pit ;  his  name  in  the  Hebrew 

12  is   Abaddon,  but  in  the  Greek  he  hath  the  name  ApoUyon.     One 
wo  is  past ;  behold  there  come  yet  two  woes  after  these  things. 

13  And  the  sixth   angel   sounded,  and  I   heard  a  voice  from  the 

14  four  corners  of  the  golden  altar  which  is  before  God,  Saying  to 
the  sixth  angel,  who  had  the  trumpet,  Loose  the  four  angels  who 

5.  Not  to  kill  them — Very  te  jv  of  them  were  killed ;  in  general,  they  were  im- 

prisoned  and  variously  tormented. 

6.  The  men — That  is,  the  men  who  are  so  tormented. 

7.  And  the  appearances — This  description  suits  a  people  neither  thoroughly 
civilized,  nor  entirely  savage.  And  such  were  the  Persians  of  that  age  ;  of  the 
locusts  are  like  horses — With  their  riders.  The  Persians  excelled  in  horseman- 
ship, and  on  their  heads  are  as  it  were  crowns — Turbans,  and  their  faces  are  as 
the  faces  of  men — Friendly  and  agreeable. 

8.  And  they  had  haii  a»  ihe  hair  of  women — All  the  Persians  of  old  gloried  in 
long  hair  ;  and  their  teeth  were  as  the  teeth  of  lions — Breaking  and  tearing  a'l 
things  in  pieces. 

9.  And  the  noise  of  their  wings  was  as  the  noise  of  chariots  oj  many  horses — 
With  their  war  chariots  drawn  by  many  horses,  they,  as  it  were,  flew  to  and  fro 

10.  And  they  have  tails  like  scorpions — That  is,  each  tail  is  like  a  scorpion,  not 
like  the  tail  of  a  scorpion,  to  hurt  the  unsealed  7nen  five  months — Five  prophetic 
months,  that  is,  seventy-nine  common  years.     So  long  did  these  calamities  last, 

11.  And  they  have  over  them  a  king — One  by  wliom  they  are  peculiarly  di- 
rected  and  governed.  His  name  is  Abaddon — Both  this  and  Apollyon  signify  a 
destroyer.  By  this  he  is  distinguished  from  the  dragon,  whose  proper  name  is 
Satan. 

12.  One  wo  is  past :  behold  there  come  yet  two  woes  after  these  things — The 
Persian  power,  under  which  was  the  first  wo,  was  now  broken  by  the  Saracens  ; 
from  this  time  the  first  pause  made  a  wide  way  for  the  two  succeeding  woes.  In 
589,  when  the  first  wo  ended,  Mohammed  was  twenty  years  old,  and  the  conten 
tions  of  the  Christians  with  each  otlier  were  exceeding  great.  In  591  Chosroei 
II.  reigned  in  Persia,  who  after  the  death  of  the  emperor  made  dreadful  distur 
Hances  in  the  east.  Hence  Mohanimsd  fuund  an  open  door  for  his  new  religion 
ani  empire.  And  when  the  usurper  Piiocis  Iiad,  in  the  year  606,  not  only  de- 
clared tbe  bishop  of  Rome,  Boniface  III.  universal  bishop,  but  also  tlie  Church 
d/  Rome  the  head  of  all  Churches  ;  this  was  a  sure  step  to  advance  the  papacy  (c 
t.  utmost  height.  Thus,  after  the  passing  away  of  the  first  wo,  the  second,  yea, 
u.d  the  third,  quickly  followed  :  as  indeed  they  were  both  on  the  way  together 
(vifch  it,  before  the  first  effectually  began. 

13.  And  the  sixth  angel  sounded — Under  this  angel  goes  forth  the  second  wo, 
nnd  1  heard  a  voice  from  the  four  corners  of  the  golden  altar — This  golden  altar 
is  the  heavenly  pattern  of  the  Levitical  altar  of  incense.  This  voice  signified, 
that  the  execution  of  the  wrath  of  God,  (mentioned  ver.  20,  21,)  should,  at  no 
intei  ;ession,  be  delayed  any  longer. 

14.  Loose  the  four  angels — To  go  every  way  to  the  four  quarters  :  these  were 
^vil  angels,  or  they  would  not  have  been  bound.  Why,  or  how  long  they  were 
bound,  we  know  not. 


684  THE  REVELATION. 

15  are  bound  in  the  great  river  Euphrates.  And  ihe  tour  augela 
were    loosed,    who    were    prepared   for   the    hour,    and    day,  and 

16  month,  and  year,  to  kill  the  third  part  of  men.  And  the  nuinbei 
of  the  army  of  horsemen  was  two  hundred  millions  ;  I  heard  their 

17  number.  And  thus  I  saw  the  horses  in  the  vision  and  them  that 
sat  on  them,  having  breastplates  of  fire,  and  hyacinth,  and  hrirL- 
stone  :  and  the  heads  of  the  horses  are  as  the  heads  of  lions,  and 

18  out  of  their  mouths  goeth  fire,  and  smoke,  and  brimstone.  By  thesf 
three  plagues  were  the  third  part  of  men  killed,  by  the  fire,  anc 
the  smoke,  and  the  brimstone,  which  went  out  of  their  mouths. 

15.  And  the  four  angels  were  loosed,  who  were  prepared — By  loosing  them,  as 
well  as  by  their  strength  and  rage,  to  kill  the  third  part  of  men — That  is,  an  im- 
mense number  of  them,  for  the  hour,  and  day,  and  month,  and  year — All  this 
agrees  with  the  slaughter  which  tiie  Saracens  made,  for  a  long  lime  after  Mo- 
hammed's death.  And  with  the  number  of  angels  let  loose  agrees  the  number 
of  their  first  and  most  eminent  Caliphs.  These  were  Ali,  Abubeker,  Omar,  and 
Osman.  Mohammed  named  Ali,  his  cousin  and  son-in-law,  for  his  successor. 
But  he  was  soon  worked  out  by  the  rest,  tiil  they  severally  died,  and  so  made  room 
for  him.  They  succeeded  each  other,  and  each  destroyed  innumerable  multitudes 
of  men.     There  are  in  a  prophetic 

Hour  g  Eight  §       -j 

Day  E  £  &  196  =  S  f       in  all  21i) 

Month  fifteen  S  g  &  318  ^^  (  years. 

Year  196  o^  &  117         o       ) 

Now  the  second  wo  (as  also  the  beginning  of  the  third)  has  its  place,  between 
the  ceasing  of  the  locusts,  and  the  rising  of  the  beast  out  of  the  sea;  even  at 
the  time  that  the  Saracens  (who  were  chiefly  cavalry)  were  in  the  height  of  theii 
carnage  ;  from  the  first  Caliph  Abubeker,  till  they  were  repulsed  from  Rome, 
under  Leo -IV.  These  212  years  may  therefore  be  reckoned  from  the  yeiyr  C'SA 
to  847.  The  gradation  in  reckoning  the  time,  beginning  with  the  hour,  and 
ending  with  a  year,  corresponds  with  their  small  beginning  and  vast  increase. 
Before  and  after  Mohammed's  death,  they  had  enough  to  do  to  settle  their  affairs 
at  home.  Afterward  Abubeker  went  farther,  and  in  the  year  634  gained  great 
advantage  over  the  Persians  and  Romans  in  Syria.  Under  Omar  was  the  con- 
quest of  Mesopotamia,  Palestine,  and  Egypt  made.  Under  Osman,  that  of  Africa, 
(with  the  total  suppression  of  the  Roman  government  In  the  year  647,)  of  Cy. 
prus,  and  of  all  Persia,  in  651.  After  Ali  was  dead,  his  son  Ali  Hasen,  a  peace, 
able  prince,  was  driven  out  by  Muavio  ;  under  whom  and  his  successors  the 
power  of  the  Saracens  so  increased,  that  within  fourscore  years  after  Moham- 
med's death,  they  had  extended  their  conquests  farther  than  the  warlike  Romans 
dill  in  four  hundred  years. 

16.  And  the  number  of  the  horsemen  was  two  hundred  millions — Not  that  so 
many  were  ever  brought  into  the  field  at  once,  but  (if  wo  understand  the  ex- 
pression literally)  in  the  course  of  the  hour,  and  day,  and  month,  and  year.  So 
neither  were  the  third  part  oj  men  killed  at  once  ;  but  during  that  course  of 
■/ears. 

17.  And  thus  I  saw  the  horses  and  them  that  sat  on  them  in  the  vision — St. 
John  seems  to  add  these  words,  in  the  vision,  to  intimate  that  we  are  not  to  t^kt 
this  description  just  according  to  the  letter  ;  having  breastplates  of  fire — Fi.jrj 
Ted,  and  hyacinth — Dun-blue,  and  brimstone — A  f  lint  yellow.  Of  the  same  coloui 
with  the  fire,  and  smoke,  and  brimstone — which  go  out  of  the  mouths  of  their 
horses,  and  the  heads  of  their  horses  are  as  the  heads  of  lions — That  is,  fierce  and 
terrible,  and  out  of  their  mouths  goeth  fire,  and  smoke,  and  brimstone — This  figu- 
rative expression  may  denote  the  consuming,  blinding,  all.piercing  rage,  fierce, 
ness,  and  force  of  these  horsemen. 

18.  By  these  three — Which  were  inseparably  joined,  were  the  third  part  of 
men  in  the  countries  tney  overran,  killed — Omar  alone  in  eleven  veers  and  a 
naif  took  thirty-si,\  thousand  cities  or  forts.  How  many  men  must  be  killed 
taerein  ! 


CHAPTER  X  683 

19  For  the  power  of  the  horses  is  in  their  mouths  niid  in  their  tails: 
for  their  tails  are  like  serpents  having  heads,  and  with  theui  they 

20  do  hurt.  And  the  rest  of  the  men,  who  were  not  killed  by  these 
plagues,  yet  repented  not  of  the  works  of  their  hands,  that  they 
should  not  worship  devils,  and  idols  of  gold,  and  silver,  and  brass, 
and  stone,  and  wood,  which  can  neither  see,  nor  hear,  nor  walk : 

21  Neither  repented  they  of  their  murders,  nor  of  their  sorceries,  v.Oi 
of  their  fornications,  nor  of  their  thefts. 

X  And  1  saw   another   mighty  angel   coming  down  from  heaven, 

clothed  with  a  cloud,  and  a  rainbow  upon   his  head,  and  his  face 

19.  For  the  power  of  these  horses  is  in  their  ynouths  and  in  their  tails — Their 
riders  fight  retreating  as  well  as  advancing;  so  tliat  their  rear  is  as  terrible  as 
their  front ;  for  their  tails  are  like  serpents,  having  heads — Not  like  the  tails  of 
serpents  only.  They  may  be  fitly  coinpared  to  the  amphisbena,  a  kind  of  ser- 
pent  which  has  a  short  tail,  not  unlike  a  head  ;  from  which  it  throws  out  its 
poison,  as  if  it  had  two  heads. 

20.  And  the  rest  of  the  men  who  were  not  killed — Whom  the  Saracens  did  not 
destroy.  It  is  observable,  the  countries  they  overran  were  mostly  those  where 
the  Gospel  had  been  planted  ;  by  these  plagues — Here  the  description  of  the  second 
wo  ends  ;  yet  repented  not — Though  they  were  called  Christians,  of  the  works  of 
their  hands — Presently  specified  ;  that  they  should  not  worship  devils — The  invo. 
cation  of  departed  saints,  whether  true,  or  false,  or  doubtful,  or  forged,  crept 
early  into  the  Christian  Church,  and  was  carried  farther  and  farther ;  and 
wiio  knows  how  many  who  are  invoked  as  saints,  are  among  evil,  not  good 
angels  ?  Or  how  far  devils  have  mingled  with  such  blind  worship,  and  with  the 
wonders  wrought  on  those  occasions  ?  And  idols — About  the  year  590  men 
began  to  venerate  images  ;  and  though  upright  men  zealously  opposed  it,  yet  by 
little  and  little  images  grew  into  manifest  idols.  For  after  much  contention  both 
in  the  east  and  west,  in  the  year  787  the  worship  of  images  was  e.stablished  by 
the  second  council  of  Nice.  Yet  was  image  worship  sharply  opposed  some  time 
after  by  the  Emperor  Theophilus  ;  but  when  he  died,  in  842,  his  widow,  Theo- 
dora, established  it  again  ;  as  did  the  council  at  Constantinople,  in  the  year  863, 
and  again  in  871. 

21.  Neither  repented  they  of  their  murders,  nor  of  their  sorceries — Whoever 
reads  the  histories  of  the  seventh,  eighth,  and  ninth  centuries,  will  find  number, 
less  instances  of  all  these  in  every  part  of  the  Christian  world.  But  though  God 
cut  otF  so  many  of  these  scandals  to  the  Christian  name,  yet  the  rest  went  on  in 
the  same  course.  Some  of  them,  however,  might  repent  under  the  plagues 
which  follow. 

Chap.  X.  From  the  first  verse  of  this  chapter  to  chap,  xi,  13,  preparation  is 
made  for  the  important  trumpet  of  the  seventh  angel.  It  consists  of  two  parts, 
which  run  parallel  to  each  other.  The  former  reaches  from  the  first  to  the 
seventh  verse  of  this  chapter  :  the  latter  from  the  eighth  of  this  to  the  thirteenth 
verse  of  the  eleventh  chapter  :  whence,  also,  the  sixth  verse  of  this  chapter  is  pa. 
rallel  to  the  eleventh  verse.  The  period  to  which  both  these  refer  begins  during 
the  second  wo,  as  appears,  clinp.  xi,  14;  but  being  once  begun,  it  extends  in  a 
continued  course  fiir  into  the  trumpet  of  the  seventh  angel.  Hence  many  things 
are  represented  here  which  are  not  fulfilled  till  long  after.  So  the  joyful  consum. 
Qiation  of  the  mystery  of  God  is  spoken  of  in  the?  seventh  verse  of  this  chapter, 
»hich  /ot  is  not  till  after  the  consummation  of  the  wrath  of  God,  chup.  xv,  1. 
jio  th'  a.-cent  of  the  beast  out  of  the  bottomless  pit  is  mentioned  chap,  xi,  7, 
wrliicli  nevertheless  is  still  to  come,  cliap.  xvii,  8.  And  so  the  earthquake,  by 
which  a  tenth  part  of  the  city  falls,  and  the  rest  are  converted,  chap,  xi,  13,  is 
reall}'  latir  than  that  by  which  the  same  city  is  split  into  three  parts,  chap, 
xvi,  19.  This  is  a  most  necessary  observation,  whereby  we  may  escape  many 
and  great  mistakes. 

X.  1.  And  I  saw  another  mighty  angel — Another  from  that  mighty  angel  men. 

tioned  chap,  v,  S ;  vet  he  was  a  created  angel  ;  for  tie  did  not  swear  by  himself, 

ver.  6;  clothed  with  a  cloud — In  token  o£  his  high  dignity,  and  a  lainbow  upon 

fct*  head — A  lovely  token  of  the  Divine  favour      And  yet  it  is  not  too  gloriou* 

44 


686  THE  REVELATION. 

2  as  the  sun,  and  his  feet  as  pillars  of  fire.  And  he  had  hi  liis  hand 
a  little  book  opened  ;  and  he   set  his  right  foot  upon  the  sea,  and 

3  his  left  upon  the  earth.  And  he  cried  with  a  loud  voice,  as  a  lion 
roareth  ;  and  while  he  cried  seven  thunders  uttered  their  voices. 

4  And  when  the  seven  thunders  had  uttered  their  voices,  I  was 
about  to  write  :  and  I  heard  a  voice  from  heaven,  saying.  Seal  up 
the  things  whicn  the  seven  thunders  have  uttered,  and  write  them 

5  not.     And  the  angel  whom  I  saw  standing  upon  the  sea  and  upon 

6  the  earth,  lifted  up  his  right  hand  toward  heaven.  And  swarc 
by  him  that  liveth  for  ever  and  ever,  who  created  the  heaven, 
and  the  things  that  are  therein ;  and  the  earth,  and  the  things  thai 
are  therein  ;  and  the  sea,  and  the  things  that  are  therein.  There 

for  a  creature.  The  woman,  chap,  xii,  1,  is  described  more  glorious  still ;  and 
his  face  as  the  sun — Nor  is  this  too  much  for  a  creature,  for  all  the  righteous 
shall  shine  fortli  as  the  sun,  Matt,  xiii,  43;  and  his  feet  as  pillars  of  fire — Bright 
as  flame. 

2.  And  he  had  in  his  hand — His  left  hand  :  he  swore  with  his  right.  He  stood 
with  his  right  foot  on  the  sea,  toward  the  west  •  his  left  on  the  land,  toward  the 
east;  so  that  he  looked  southward.  And  so  St.  John  (as  Patmos  lies  near  Asia) 
could  conveniently  take  the  book  out  of  his  left  hand.  This  sealed  book  was 
first  in  the  right  hand  of  him  that  sat  on  the  throne.  Thence  the  Lamb  took  it 
and  opened  the  seals.  And  now  tliis  little  book,  containing  tlie  remainder  of  the 
other,  is  given,  opened  as  it  was,  to  St.  John.  From  this  place  the  Revelation 
speaks  more  clearly  and  less  figuratively  than  before.  And  he  set  his  right  foot 
upon  the  sea — Out  of  which  the  first  beast  was  to  come,  and  his  left  foot  upon  the 
earth — Out  of  which  was  to  come  the  second.  The  sea  may  betoken  Europe  ; 
the  earth  Asia  ;  the  chief  theatres  of  these  great  things. 

3.  And  he  cried — Uttering  the  words  set  down,  ver.  6  ;  and  while  he  cried — Or 
was  crying,  at  the  same  instant  seven  thunders  uttered  their  voices — In  distinct 
words,  each  after  the  other.  Those  who  spoke  these  words  were  glorious  hea- 
venly powers,  whose  voice  was  as  the  loudest  thunder. 

4.  And  I  heard  a  voice  from  heaven — Doubtless  from  him  who  had  at  first 
commanded  him  to  write,  and  who  presently  commands  him  to  take  the  book, 
namely,  Jesus  Christ.  Seal  up  those  things  which  the  seven  thunders  have  ut- 
tered, and  write  them  not — These  are  tlie  only  things  of  all  which  he  heard,  that 
he  is  commanded  to  keep  secret.  So  some  things  peculiarly  secret  were  revealed 
to  the  beloved  John,  beside  all  the  secrets  that  are  written  in  this  book.  At  the 
same  time  we  are  prevented  from  inquiring  what  it  was  which  these  thunders 
uttered.  Suffice  that  we  may  know  all  the  contents  of  the  opened  bonk,  and  of 
the  oath  of  the  angel. 

5.  And  the  angel — This  manifestation  of  things  to  come  under  the  trumpet 
^f  the  seventh  angel,   hath  a  twofold  introduction.     First,  the  angel  speaks  for 

uiod,  vor.  7.  Then  Christ  speaks  for  himself  chap,  xi,  3.  The  angel  appeals 
to  the  prophets  of  former  times  ;  Christ  to  his  own  two  witnesses.  Whom  ' 
saw  standing  upon  the  earth  and  upon  the  sea,  lifted  up  his  right  hand  towara 
heaven — As  yet  the  dragon  was  in  heaven.  When  he  is  cast  thence,  he  brings 
the  third  and  most  dreadful  wo  on  the  earth  and  the  sea:  so  that  it  seems  as  il 
there  would  be  no  end  of  calamities.  Therefore  the  angel  comprises  in  his  po3 
ture  and  in  his  oath  both  heaven,  sea,  and  earth,  and  makes  on  the  part  of  tht 
eternal  God  and  almighty  Creator  a  solemn  protestation  tjiat  he  will  assert  his 
kingly  authority  against  all  his  enemies.  He  lifted  up  his  right  hand  towan^ 
heaven — The  angel  in  Daniel,  chap,  xii,  7,  (not  improbably  the  same  angel 
lifted  up  both  his  bands. 

6.  And  sware — The  six  preceding  trumpets  pass  without  any  such  solemnity 
It  is  the  trumpet  of  the  seventh  angel  alone  which  is  confirmed  by  so  high  an 
oath,  by  him  that  liveth  for  ever  and  ever — Before  whom  a  thousand  years  are 
but  a  d;iy ;  loho  created  the  heaven,  the  earth,  the  sea,  and  the  things  thai  art 
therein — And  consequently  has  the  sovereign  power  over  all  :  therefore  all  hi> 
enemies,  though  they  rage  awhile  in  heaven,  on  the  sea,  and  on  the  earth    yeX 


CHAPTER  X.  68: 

7  shall  be  no  more  a  time.  But  in  tlie  days  of  tht  voice  of  the 
seventh  angel,  while  he  shall  sound,  the  mystery  of  God  shall  be 
fulfilled,  as  he  hath  declared  to  his  servants  the  prophets. 

8  And  the  voice  which  I  heard  from  heaven  spake  with  me  again, 
and  said.  Go,  take  the  book  which  is  open  in  the  hand  of  the  an 

9  gel,  who  standeth  on  the  sea  and  on  the  earth.  And  I  went  to  the 
angel,  saying  to  him,  Give  me  the  book.  And  he  saith  to  me, 
Take  and  eat  it  up,  and  it  will  make  thy  belly  bitter,  but  it  will 

■)  be  sweet  as  honey  in  thy  mouth.     And  I  took  the  book  out  of  the 

angel's  hand,  and  ate  it  up,  and  it  was  in  my  mouth  sweet  as  ho- 

1  \   ney,  but  when  I  had  eaten  it  my  belly  was  bitter.     And  he  saith 

to  me,  Thou  must  prophesy  again  concerning  the  people,  and  na- 

must  give  place  to  him;  that  there  shall  be  no  more  a  time,  but  in  the  days  of  the 
voice  of  the  seventh  angel  the  mystery  of  God  shall  be  fulfilled — That  is,  a  time, 
a  chronos,  shall  not  expire  before  that  mystery  is  fulfilled.  A  chronos  (1111 
years)  will  nearly  pass  before  then,  but  not  quite.  The  period  then  which  we 
may  term  a  non-chronos,  (not  a  whole  time,)  must  be  a  little,  and  not  much 
shorter  than  this.  The  non-chronos  here  mentioned  seems  to  begin  in  the  year 
800,  (when  Charles  the  Great  instituted  in  the  west  a  new  line  of  emperors  or  of 
many  kings,)  to  end  in  the  year  1836  ;  and  to  contain,  among  other  things,  the 
short  time  of  the  third  wo,  the  three  times  and  a  half  of  the  woman  in  the  wil- 
ierness,  and  the  duration  of  the  beast. 

7.  But  in  the  days  of  the  voice  of  the  seventh  angel — Who  sounded  not  only  at 
the  beginning  of  those  days,  but  from  the  beginning  to  the  end,  the  mystery  of 
God  shall  be  fulfilled — It  is  said,  chap,  xvii,  17,  The  word  of  God  shall  be  ful- 
filled. The  word  of  God  is  fulfilled  by  the  destruction  of  the  beast,  the  mys- 
tery Oy  the  removal  of  the  dragon.  But  these  great  events  are  so  near  together, 
that  they  are  here  mentioned  as  one.  The  beginning  of  them  is  in  heaven, 
as  soon  as  the  seventh  trumpet  sounds  ;  the  end  is  on  the  earth  and  the  sea. 
So  long  as  the  third  wo  remains  on  the  earth  and  the  sea  the  mystery  of  God 
is  not  fulfilled.  And  the  angel's  swearing  is  peculiarly  for  the  comfort  of  holy 
men  who  are  afiiicled  under  that  wo.  Indeed  the  wrath  of  God  nmst  be 
first  fulfilled  by  the  pouring  out  of  the  phials  ;  and  tlien  comes  the  joyful  fulfil, 
ling  of  the  mystery  of  God.  As  he  hath  declared  to  his  servants  the  prophets — 
The  accomplishment  exactly  answering  the  prediction.  The  ancient  prophecies 
relate  partly  to  that  grand  period,  from  the  birth  of  Christ  to  the  destruction  of 
Jerusalem  ;  partly  to  the  time  of  the  seventh  angel,  wherein  they  will  be  fully 
accomplished.  To  the  seventh  trumpet  belongs  all  that  occurs  from  chap,  xi,  15, 
to  chap,  xxii,  5.  And  the  third  wo,  which  takes  place  under  the  same,  properly 
stands,  chap,  xii,  12 ;  chap,  xiii,  1-18. 

8.  Aiid — What  follows  from  this  verse  to  chap,  xi,  13,  runs  parallel  with  the 
oath  of  the  angel,  and  with  the  fulfilling  of  the  mystery  of  God,  as  it  follows 
under  the  trumpet  of  the  seventh  angel.  What  is  said,  ver.  11,  concerning  St. 
John's  prophesying  again,  is  unfolded  immediately  after  ;  what  is  said,  ver.  7, 
concerning  the  fulfilment  of  the  mystery  of  God,  is  unfolded,  chap,  xi,  15—19,  and 
in  the  following  chapters. 

9.  Eat  it  up — The  like  was  commanded  to  Ezekiel.  This  was  an  emblem  oi 
Ihoronghly  considering  and  digesting  it.  And  it  will  make  thy  belly  bittei ,  but 
it  will  be  sweet  as  honey  in  thy  mouth — The  sweetness  betokens  the  many  go-^d 

Mngs  which  follow,  chap,  xi,  1,  15,  &c  ;  the  bitterness,  the  evils  which  succeed 
inder  the  third  wo. 

11.  Thou  must  prophesy  again — Of  the  mystery  of  God  ;  of  which  the  ancient 
prophets  had  prophesied  before.  And  he  did  prophesy,  by  measuring  the  tem]>le, 
chap,  xi,  1.  As  a  prophecy  may  be  delivered  either  by  words  or  actions,  concern 
ing  people,  and  nations,  and  tongues,  and  many  kings — The  people,  nations,  and 
tongues  an  cotemporary,  oui  the  kings,  being  many,  succeed  one  anothrt 
These  kings  are  not  mentioned  for  their  own  sake,  but  wilii  a  view  to  the  holf 
city,  jhap.  xi,  2.  Here  is  a  reference  to  the  great  kingdoms  in  Spain.  Engian^ 
Ital)    &,c,  which  arose  from  the  eighth  century,   or  at  least  undcwent  a  .ion 


688  THE  REVELATION. 

XI  tions,  and  tongues,  fmd  many  kings.  And  there  was  given  me 
SI  reed,  like  a  measuring  rod  ;  and  he  said,  Arise,  and  measure 
the  temple  of  God,  and  the  altar,  and  them  that  worship  therein. 

2  But   the   court  which  is  without  the  temple  cast  out,   aiid   mea- 
sure it  not :  for  it  is  given  to  the  Gentiles ;  and  they  shall  tread 

3  the  holy  city  forty-two  months.     And  I  will  give  to  my  two  wit- 
nesses to  prophesy  twelve  hundred  and  sixty  days,  clothed  in  sack- 

4  cloth.     These  are  the  two  olive  trees  and  the  two  candlesticks 

5  standing  before  the  Lord  of  the  earth.     And  if  any  one  would  hurl 
tliem,  fire   proceedeth  out  of  their  mouths,  and   devoureth   their 

6  enemies  ;  and  if  any  would  kill  them,  he  must  thus  be  killed.    These 

siderable  change,  as  France  and  Germany  in  particular,  to  the  Christian, 
afterward  Turkish,  empire  in  the  east ;  and  especially  to  the  various  potentates 
who  have  successively  reigned  at  or  over  Jerusalem,  and  do  now,  at  least  tilu 
'arly,  reign  over  it. 

Chap.  xi.  In  this  chapter  is  shown  how  it  will  fare  with  the  holy  city  till  the 
mystery  of  God  is  fulfilled :  in  the  twelfth,  what  will  befall  the  woman,  who  is 
delivered  of  the  man  child  :  in  the  thirteenth,  how  it  will  be  with  the  kingdom 
of  Clirist  while  the  two  boasts  are  in  the  height  of  their  power.  And  there  was 
given  me — By  Christ,  as  appears  from  the  third  verse,  and  he  said.  Arise — Pro. 
bably  he  was  sitting  to  write,  and  measure  the  temple  of  God — At  Jerusalem, 
where  he  was  placed  in  the  vision.  Of  this  wc  have  a  large  description  by  Eze 
kiel,  chap,  xl-xlviii,  concerning  which  we  may  observe, 

1.  Ezekiel's  prophecy  was  not  fulfilled  at  the  return  from  the  Babylonish 
captivity. 

2.  Yet  it  does  not  refer  to  the  New  Jerusalem,  which  is  far  more  gloriously 
described. 

3.  It  must  infallibly  be  fulfilled  even  then  when  they  are  ashamed  of  all  that 
they  have  done,  chap,  xliii,  11. 

4.  Ezekiel  speaks  of  the  same  temple  which  is  treated  of  here. 

5.  As  all  things  are  there  so  largely  described,  St.  John  is  shorter,  and  refers 
thereto. 

XI.  2.  But  the  court  which  is  without  the  temple — The  old  temple  li:id  a  court 
in  the  open  air  for  the  heathens  who  worshipped  the  God  of  Isriol,  cast  oi:t — 
Of  thy  account,  and  measure  it  not — As  not  being  holy  in  so  higl;  a  degree;  and 
they  shall  tread — Inhabit  the  holy  city,  Jerusalem,  Matt,  iv,  5.  So  thej'  began 
to  do  before  St.  John  wrote.  And  it  has  been  trodden  almost  ever  since,  by  the 
Romans,  Persians,  Saracens,  and  Turks.  But  that  severe  kind  of  treading 
which  is  here  peculiarly  spoken  of,  will  not  be  till  under  the  trumpet  of  the 
seventh  angel,  and  toward  the  end  of  the  troublous  times.  This  will  continue 
but  forty-two  common  months,  or  twelve  hundred  and  sixty  common  days;  being 
but  a  small  part  of  the  non-chronos. 

3.  And  I,  Christ,  will  give  to  my  two  witnesses — These  seem  to  be  two  prophets, 
two  select,  eminent  instruments.  Some  have  supposed  (though  without  founda 
tion)  that  they  are  Moses  and  Elijah,  whom  they  resemble  in  several  respects, 
to  prophesy  twelve  hundred  and  sixty  days — Common  days,  that  is,  a  hundred 
and  eighty  weeks.  So  long  will  they  jirophesy,  (even  while  that  last,  and  sharp 
treading  of  the  holy'  city  continues,)  both  by  word  and  deed,  witnessing  that 
Jesus  is  the  Son  of  God,  the  heir  of  all  things,  and  exhorting  all  men  to  repent 
and  fear,  and  aflorifv  God  ;  clothed  in  sackcloth — The  habit  of  the  deepest  nioura 
ers,  out  of  sorrow  and  concern  for  the  people. 

4.  These  are  the  tioo  olive  trees — That  is,  as  Zeruhbabel,  and  Joshua,  the  two 
olive  liees  spoken  of  by  Zechariah,  chap,  iii,  9  ;  iv,  10,  were  then  the  two  chosen 
instruments  in  God's  hand,  even  so  shall  these  be  in  their  season.  Being  them- 
selves  full  of  tlie  unction  of  the  Holy  One,  they  shall  continually  transmit  the 
same  to  others  also  ;  and  the  tw('  candlesticks,  burning  and  .shining  lights,  st'ind. 
ing  before  the  Lord  of  the  eitth — Always  waning  ^r\  (jod,  without  the  help  of 
mari,  and  asserting  his  right  over  the  earth  and  all  things  therein. 

5.  If  any  would  kill  them — As  the  Israelites  would  have  done  Moses  a\iti 
Aaron.  Numb,  xvi,  41  ;  he  must  thus  he  killed- -By  that  devnuring  five 


CHAPTER  XI.  689 

nave  power  to  shut  heaven,  that  it  rain  not  in  the  aays  of  their 
prophesying,  and  have  power  over  the  waters,  to  turn  them  into 
blood,  and  to  smite  the  earth  with  all  plagues  as  often  as  they 

7  will.  And  when  they  shall  have  finished  their  testimony,  the 
wild  beast  that  ascendeth  out  of  the  bottomless  pit  shall  make 

8  war  with  them,  and  conquer  them,  and  kill  them.  And  their 
dead  bodies  shall  he  in  the  street  of  the  great  city,  which  is  called 
spiritually  Sodom  and  Egypt,  where  also  their  Lord  was  cruci- 

'i  fied.     And  some  of  the  people,  and  tribes,  and  tongues,  and  na- 
tions, beheld  their  dead  bodies  three  days  and  a  half,  and  they 
to  shall  not  suffer  their  dead  bodies  to  be  put  in  a  grave.     And  they 
that  dwell  upon  the  earth  rejoice  over  them,  and  they  shall  make 
merry  and  send  gifts  to  one  another  ;  because  these  two  prophets 

11  tormented  them  that  dwelt  upon  the  earth.  And  after  the  three 
days  and  a  half,  the  Spirit  of  life  from  God  came  into  them,  and 
they  stood  upon  their  feet;  and  great  fear  fell  upon  them  that 

12  saw  them.  And  I  heard  a  great  voice  saying  from  heaven  to 
them.  Come  up  hither.  And  they  went  up  to  heaven  in  a  cloud, 
and  their  enemies  beheld  them. 

6.  These  have  power — And  they  use  that  power,  (see  ver.  10,)  to  shut  heaven 
that  it  rain  not  in  the  days  of  their  prophesying — During  these  twelve  hundred 
and  sixty  days ;  and  have  power  over  the  waters — In  and  near  Jerusalem,  to  turn 
them  into  blood- — As  Moses  did  those  in  Egypt;  and  to  smite  the  earth  with  all 
plagues  as  often  as  they  will — This  is  not  said  of  Moses  or  Elijah,  or  any  mere 
man  beside.  And  how  is  it  possible  to  understand  this  otherwise  than  of  two 
individual  persons  1 

7.  And  when  they  shall  have  finished  their  testimony — Till  then  they  are  in- 
vin;ible;  the  wild  beast — Hereafter  to  be  described;  that  ascendeth — First  out  of 
the  sea,  chap,  xiii,  1,  and  then  out  of  the  bottomless  pit,  chap,  xvii,  8,  shall  make 
war  with  them — It  is  at  his  last  ascent,  not  out  of  the  sea,  but  the  bottomless  pit, 
that  the  beast  makes  war  upon  the  two  witnesses.  And  even  hereby  is  fixed  the 
time  of  treading  the  holy  city  and  of  the  two  witnesses.  That  time  ends  after 
the  ascent  of  the  beast  out  of  the  abyss,  and  yet  before  the  fulfilling  of  the 
mystery;  a^id  shall  conquer  them — The  fire  no  longer  proceeding  out  of  their 
mouth  when  they  have  finished  their  work ;  and  kill  them — These  will  be  among 
the  last  martyrs,  though  not  the  last  of  all. 

8.  And  their  bodies  shall  be — Perhaps  hanging  on  a  cross,  in  the  street  of  the 
gteat  city — Of  Jerusalem,  a  far  greater  city  than  any  other  in  those  parts.  This 
is  described  both  spiritually  and  historically :  spiritually  as  it  is  called  Sodom, 
(Isa.  i,)  and  Egypt,  on  account  of  the  same  abominations  abounding  there  at  the 
time  of  the  witnesses,  as  did  once  in  Egypt  and  Sodom :  historically,  where  also 
their  Lord  was  crucified — This  possibly  refers  to  the  very  ground  where  his  cross 
stood.  Constantine  the  Great  enclosed  this  within  the  walls  of  the  city.  Perhaps 
on  that  very  spot  will  their  bodies  be  exposed. 

9.  Three  days  and  a  half — So  exactly  are  the  times  set  down  in  this  prophecy. 
If  we  suppose  this  time  began  in  the  evening,  and  ended  in  the  morning,  and 
included  (which  is  no  way  impossible)  Friday,  Saturday,  and  Sunday,  the  weekly 
festival  of  tht  Turkish  people,  the  Jewish  tribes,  and  the  Christian  tongues; 
then  all  these  together,  with  the  heathen  nations,  would  have  full  leisure  to  gaze 
apon  and  rejoice  over  them. 

10.  And  they  that  dwell  upon  the  earth — Perhaps  this  expression  may  pecu- 
liarly denote  earthly-minded  men ;  shall  make  merry — As  did  the  Philistines  over 
Samson  ;  and  send  gifts  to  one  another — Both  Turks,  and  Jews,  and  heathens, 
and  false  Christians. 

11.  And  great  fear  fell  upon  them  that  saw  tliem — And  now  knew  that  God  was 
on  their  side. 

12.  And  I  heard  a  great  voice — Designed  for  all  to  hear.  And  they  went  up  tc 
heaven,  and  their  enemies  beheld  them — Who  had  not  taken  notice  of  their  rising 
again ;  by  which  some  had  been  convinced  before. 


690  THE  REVELATION. 

J  3  \iid  in  that  hour  there  was  a  great  eartliqMake,  and  tho  tenth 
part  of  the  city  fell,  and  there  were  slain  in  the  earthquake  seven 
thousand  men,  and  the  rest  were  terrified,  and  gave  glory  to  the 

14  God  of  heaven.  The  second  wo  is  past:  behold,  the  third  wo 
comelh  quickly. 

15  And  the  seventh  angel  sounded  ;  and  there  were  great  voices  in 

13.  And  there  was  a  great  earthquake,  and  the  tenth  part  of  the  city  fell — We 
bave  here  an  unanswerable  proof  that  this  city  is  not  Babylon,  or  Rome,  but 
lerusalem.  For  Babylon  shall  be  wholly  burnt  before  the  fulfilling  of  tiie  mys- 
tery  of  God.  But  this  city  is  not  burnt  at  all ;  on  the  contrary,. at  the  fulfilling 
of  that  mystery,  a  tenth  part  of  it  is  destroyed  by  an  earthquake,  and  the  other 
nine  parts  converted.  And  there  were  slain  in  the  earthquake  seven  thousand  men 
— Being  a  tenth  part  of  the  inhabitants,  who  therefore  were  seventy  thousand 
in  all;  and  the  rest — The  remaining  sixty-three  thousand,  were  converted:  a 
grand  step  toward  the  fulfilling  of  the  mystery  of  God.  Such  a  convei'sion  we 
no  where  else  read  of.  So  there  shall  be  a  larger  as  well  as  holier  Church  at 
Jerusalem  than  ever  was  yet :  were  terrified — Blessed  terror  !  And  gave  glory — 
The  character  of  true  conversion,  Jer.  xiii,  16,  to  the  God  of  heaven — He  is 
styled  the  Lord  of  the  earth,  ver.  4,  when  he  declares  his  right  over  the  earth  by 
the  two  witnesses  ;  but  the  God  of  heaven,  when  he  not  only  gives  rain  from 
heaven,  after  the  most  afflicting  drought,  but  also  declares  his  majesty  from  iiea- 
ven,  by  taking  his  witnesses  up  into  it.  When  the  whole  multitude  gives  glory 
to  the  God  of  heaven,  then  that  treading  of  the  holy  city  ceases.  This  is  the 
point  so  long  aimed  at,  the  desired  fulfilling  of  the  mystery  of  God,  when  the 
Divine  promises  are  so  richly  fulfilled  on  those  who  have  gone  through  so  great 
afflictions.  All  this  is  here  related  together,  thit  whereas  the  first  and  second 
wo  went  forth  in  the  east,  the  rest  of  the  eastern  affairs  being  added  at  once,  the 
description  of  the  western  might  afterward  remain  unbroken. 

It  may  be  useful  here  to  see  how  the  things  here  spoken  of,  and  those  hereaftei 
described,  follow  each  other  in  their  order. 

1.  The  angel  swears:  the  non-chronos  begins  :  John  eats  the  book  :  the  many 
kings  arise. 

2.  The  non-chronos  and  the  many  kings  being  on  the  decline,  that  treading 
begins,  and  the  two  witnesses  appear. 

3.  The  beast  (after  he  has  with  the  ten  kings  destroyed  Babylon)  wars  with 
them,  and  kills  them.  After  three  days  and  a  half  they  revive  and  ascend  to 
iieaven.  There  is  a  great  earthquake  in  the  holy  city.  Seven  thousand  perish, 
and  the  rest  are  converted.     The  treading  of  the  city  by  the  Gentiles  ends. 

4.  The  beast  and  the  kings  of  the  earth,  and  their  armies  are  assembled  to 
fight  against  the  great  King. 

5.  Multitudes  of  his  enemies  are  killed,  and  the  beast  and  the  false  prophet 
cast  alive  into  the  lake  of  fire. 

6.  While  John  measures  the  temple  of  God  and  the  altar  with  the  worshippers, 
the  true  worship  of  God  is  set  up.  The  nations,  who  had  trodden  the  holy  city, 
are  converted.     Hereby  the  mystery  of  God  is  fulfilled. 

7.  Satan  is  imprisoned.  Being  released  for  a  time,  he,  with  Gog  and  Magog, 
makes  his  last  assault  upon  Jerusalem. 

14.  The  second  wo  is  past-^-The  butchery  made  by  the  Saracens  ceased  about 
the  year  847,  when  their  power  was  so  broken  by  Charles  the  Great,  that  they 
never  recovered  it.  Behold,  the  third  wo  cometh  quickly — Its  prelude  came  while 
the  Roman  see  took  all  opportunities  of  laying  claim  to  its  beloved  universality, 
and  enlarging  its  power  and  grandeur.  And  in  the  year  755  the  bishop  of  Rome 
became  a  secular  prince,  by  King  Pepin's  giving  him  the  exarchate  of  Lombardy. 
The  beginning  of  the  third  wo  itself  stands,  chap,  xii,  12. 

15.  And  the  seventh  angel  sounded — This  trumpet  contains  the  most  import, 
ant  and  joyful  events,  and  renders  all  the  former  trumpets  matter  of  joy  to  all 
the  inhabitants  of  heaven.  The  allusion  therefore  in  tliis  and  all  the  trumpets 
is  to  those  used  in  festal  solemnities.  All  the  seven  trumpets  were  heard  in 
heaven.  Perhaps  the  seventh  shall  once  bo  heard  on  earth  also,  1  Thess.  Jy,  16. 
And  there  were  great  voices — From  the  several  citizens  of  heaven.  At  the  open 
ing  of  the  oeventh  seal,   there  was    silence  in  heaven  ;  at  the  Bounding  of  tb« 


CHAPTER  XL  6yi 

lieaven,  saying,  The  kingdom  of  the  world  is  become  the  kingdom 
I'f  our  Lord  and  of  his  Christ,  and  he  shall  reign  for  ever  and 

i6  ever.  And  the  four  and  twenty  elders,  who  sat  before  God  on 
7  their  thronf^s,  fell  on  their  faces  and  worshipped  God,  Saying,  We 
give  thee  thanks,  O  Lord  God,  the  Almighty,  who  is,  and  who  was, 
because  thou  hast  taken  thy  great  power,  and  hast  reigned. 

?S  And  the  nations  were  wroth;  and  thy  wrath  is  come,  and  the 
time  of  the  dead,  that  they  be  judged,  and  to  give  a  reward  to  thy 
servants  the  prophets,  and  the  saints,  and  to  them  that  fear  thy 
name,  small  and  great,  and  to  destroy  them  that  destroyed  the  earth 

Beventh  trumpet,  great  voices.  This  alone  is  sufficient  to  show,  that  the  seven 
seals  and  seven  trumpets  do  not  run  parallel  to  each  other.  As  soon  as  the 
seventh  angel  sounds,  the  kingdom  falls  to  God  and  his  Christ.  This  imme- 
diately appears  in  heaven,  and  is  there  celebrated  with  joyful  praise.  But  on 
earth  several  dreadful  occurrences  are  to  appear  first.  Tliis  trumpet  comprises 
al  that  follows  from  these  voices  to  chap,  xxii,  5.  The  kingdom  of  the  world— 
That  is,  the  royal  government  over  the  whole  world  and  all  its  kingdoms,  Zech. 
xiv,  9,  is  become  the  kingdom  of  our  Lord — This  province  has  been  in  the 
enemy's  hands  :  it  now  returns  to  its  rightful  Master.  In  the  Old  Testament, 
from  Moses  t:  Samuel,  God  himself  was  the  king  of  his  own  people.  And  the 
same  will  be  m  the  New  Testament:  he  will  himself  reign  over  the  Israel  of 
God  :  and  of  his  Christ — This  appellation  is  now  first  given  him  (since  the  in 
troduction  of  the  book)  on  the  mention  of  the  kingdom  devolving  upon  him, 
under  the  seventh  trumpet.  Prophets  and  priests  were  anointed,  but  more 
especially  kings  ;  whence  tliat  term,  the  anointed,  is  applied  only  to  a  king. 
Accordingly,  whenever  the  Messiah  is  mentioned  in  Scripture,  his  kingdom  is 
implied  :  is  become — In  reality  all  things  (and  so  the  kingdom  of  the  world)  are 
God's  in  all  ages.  Yet  Satan  and  the  present  world,  with  its  kings  and  lords, 
are  risen  against  tiie  Lord  and  against  his  Anointed.  God  now  puts  an  end  to 
this  monstrous  rebellion,  and  maintains  his  right  to  all  things.  And  this  appears 
in  an  entirely  new  manner,  as  soon  as  the  seventh  angel  sounds. 

16.  And  the  four  and  twenty  elders — These  shall  reign  over  the  earth,  chap,  v, 
10;  who  sit  before  God  on  their  thrones — Which  we  do  not  read  of  any  angel. 

17.  The  Almighty — He  who  hath  all  things  in  his  power  as  the  only  Governor 
of  them ;  who  is,  and  who  was — God  is  frequently  styled.  He  who  is,  and  who 
was,  and  who  is  to  come.  But  now  he  is  actually  come,  the  words,  who  is  tc 
come,  are,  as  it  were,  swallowed  up.  When  it  is  said.  We  thank  thee  that  thou 
hast  taken  thy  great  power,  it  is  all  one  as,  We  thank  thee  that  thou  art  come. 
This  whole  thanksgiving  is  partly  an  enlargement  on  the  two  great  points  men- 

'Icned  in  the  15tli  verse  ;  partly  a  summary  of  what  is  hereafter  more  distinctly 
related.  Here  it  is  mentioned  how  the  kingdom  is  the  Lord's  ;  afterward  how  it 
is  the  kingdom  of  his  Christ.  Thou  hast  taken  thy  great  power — This  is  the 
beginning  of  what  is  done  under  the  trumpet  of  the  seventh  angel.  God  has 
never  ceased  to  use  his  power  :  but  he  has  suffered  his  enemies  to  oppose  it, 
which  he  will  now  suffer  no  more. 

18.  And  the  heathen  nations  were  wroth — At  the  breaking  out  of  the  power 
and  kingdom  of  God.  This  wrath  of  the  heathens  now  rises  to  the  highest 
pitch  :  but  it  meets  the  wrath  of  the  Almighty,  and  melts  away.  In  this  verse 
is  described  both  the  going  forth  and  the  end  of  God's  wrath,  which  together 
lake  up  several  ages.  And  the  time  of  the  dead  is  come — Both  of  the  quick  and 
^ead,  of  whom  those  already  dead  are  far  the  more  numerous  part ;  that  they  be 
■'udged — This,  being  infallibly  certain,  they  spenk  of  as  already  present;  and  to 

give  a  reward — At  the  coming  of  Christ,  chap,  x.xii,  12;  but  of  free  grace,  not 
■of  debt:  1.  To  his  servants  the  prophets;  2.  To  his  saints,  to  them  who  were 
eminently  holy  ;  3.  To  them  that  fear  his  name.  These  nre  the  lowest  clasn 
Those  who  do  not  even  fear  God  will  have  no  reward  f  i  him  :  small  ana 
great — All  universally,  young  and  old,  high  and  low,  rich  a:. J  poor  ;  and  to  de 
stray  them  that  destroyed  the  earth — The  earth  was  destroyed  by  the  great  whore 
in  particular,  chap,  xvii,  2,  5  ;  xix,  2.  But  likewise  in  general  by  the  open  rage 
and   hate  of  wicked  men  against  all  that  is  good  :    bv   wars,   and   the  variouf 


t)92  THE  REVELATION. 

19  And  the  temple  of  God  was  opened  in  heaven,  and  the  ark  ol 
the  covenant  was  seen  in  the  temple,  and  there  were  lightnings 
and  voices,  and  thunders,  and  an  earthquake,  and  great  hail. 

XII.        And  a  great  sign  was  seen  in  heaven,  a  woman  clothed  with 

the  sun,  and  the  moon  under  her  feet,  and  on  her  head  a  crown 

2  of  twelve  stars.     And  being  with  child,  she  crieth,  travailmg  in 

destruction  and  desolation  naturally  flowing  therefrom  ;  by  such  laws  and  con- 
stitutions as  hinder  much  good,  and  occasion  many  offences  and  calam.ties  ;  b3 
public  scandals,  whereby  a  door  is  opened  for  all  dissoluteness  and  unrighteous, 
ness ;  by  abuse  of  secular  and  spiritual  powers  ;  by  evil  doctrines,  maxims,  and 
counsels  ;  by  open  violence  and  persecution,  and  by  sins  crying  to  God  to  send 
plagues  upon  the  earth. 

This  great  work  of  God,  destroying  the  destroyers,  under  the  trumpet  of  the 
seventh  angel,  is  not  the  third  wo,  but  matter  of  joy,  for  which  the  elders  so- 
iemnly  give  tlianks.  All  the  woes,  and  particularly  the  third,  go  fortii  over  those 
who  dwell  upon  the  earth,  but  this  destruction  over  those  who  destroy  the  earth, 
and  were  also  instruments  of  that  wo. 

19.  And  the  temple  of  God — The  inmost  part  of  it,  was  opened  in  heaven — 
And  hereby  is  opened  a  new  scene  of  the  most  momentous  things ;  that  we  may 
see  how  the  contents  of  the  seventh  trumpet  are  executed,  and  notwithstanding 
the  greatest  opposition,  particularly  by  tlie  third  wo,  brouglit  to  a  glorious  con 
elusion.  And  the  ark  of  the  covenant  was  seen  in  his  temple — The  ark  of  the 
covenant,  whicli  was  made  by  Moses,  was  not  in  the  second  temple,  being  pro. 
Hably  burnt  with  the  first  temple  by  the  Chaldeans.  But  here  is  the  heavenly 
ark  of  the  everlasting  covenant,  the  shadow  of  which  was  under  the  Old  Testa. 
ment,  Heb.  ix,  4.  The  inhabitants  of  heaven  saw  the  ark  before.  St.  Jfilm  also 
saw  it  now :  for  a  testimony  that  what  God  had  promised  should  be  fulfilled 
to  tlie  uttermost.  And  there  were  lightnings,  and  voices,  and  thunders,  and  j.n 
earthquake,  and  great  hail — The  very  same  there  are,  and  in  the  same  order, 
when  the  seventh  angel  has  poured  out  his  phial,  chap,  xvi,  17-21.  One  place 
answers  the  other.  What  the  trumpet  here  denounces  in  heaven,  is  there  eie. 
cuted  by  the  phial  upon  earth.  First,  it  is  shown  what  will  be  done,  and  after- 
ward it  is  done. 

Chap.  xii.  The  great  vision  of  this  book  goes  straight  forward,  from  the  fourth 
to  the  twenty-second  chapter.  Only  the  tenth,  with  part  of  the  eleventh  chap, 
ter,  was  a  kind  of  introduction  to  the  trumpet  of  the  seventh  angel :  after  which  it 
is  said,  The  second  wo  is  past :  behold  the  third  uw  cometh  quickly.  Immediately 
the  seventh  angel  sounds,  under  whom  the  third  wo  goes  forth.  And  to  this  trum- 
pet  belongs  all  that  is  related  to  the  end  of  the  book. 

XII.  And  a  great  sign  was  seen  in  heaven — Not  only  by  St.  Joiin,  but  many 
heavenly  spectators  represented  in  the  vision.  A  sign  means  something  that 
has  an  uncommon  appearance,  and  from  which  we  infer,  that  some  unusual  thing 
will  follow.  A  icoman — The  emblem  of  the  Church  of  Christ,  as  she  is  originally 
of  Israel,  though  built  and  enlarged  on  all  sides  by  the  addition  of  heathen  con- 
verts:  and  as  she  will  hereafter  appear,  when  all  her  natural  branches  are  again 
grafted  in.  She  is  at  present  on  earth,  and  yet  with  regard  to  her  union  with 
Christ,  may  be  said  to  be  in  heaven,  Eph.  ii,  6.  Accordingly  she  is  described  as 
both  assaulted  and  defended  in  heaven,  ver.  4,  7.  Clothed  with  the  sun,  and  the 
moon  under  her  feet,  and  on  her  head  a  crown  of  ticelve  stars — These  figurative 
expressions  must  be  so  interpreted,  as  to  preserve  a  due  proportion  between  them. 
So  m  Josepli's  dream  the  sun  betokened  his  fither,  the  moon  his  mother,  the 
stars  their  children.  There  may  be  some  such  resemblance  her*^.  And  as  the 
pri'phecy  points  out  the  power  over  all  nations,  perhaps  the  sun  luay  betoken  the 
'^"'iiistlan  world,  the  moon  the  Mohammedans,  (who  also  carried  the  moon  in 
their  ensigns,)  and  the  crown  of  twelve  stars  the  twelve  tribes  of  Israel;  which 
are  smaller  than  the  sun  and  moon.  The  whole  of  this  chaplfir  answers  the  state 
of  the  Church,  from  the  ninth  century  to  this  time. 

2.  And  being  with  child,  she  cried,  travailing  in  birth — The  very  pain,  with. 
out  any  outward  opposition,  would  constrain  a  woman  in  travail  to  cry  out. 
These  cri»j=,  throes,  a^^d  pains  to  be  delivered,  were  the  painful  longings,  the 
sighs  ano  prjvcrs  of  me  saints  for  the  coming  of  the  kingdom  o*'tlcd      The  wo. 


CHAPTER  XII.  693 

3  birth,  and  pained  to  be  delivered.  And  another  sign  was  seen  ir 
heaven ;  and  behold  a  great  red  dragon,  having  seven  heads  and 

4  ten  horns,  and  seven  diadems  on  his  heads.  And  his  tail  draweth 
the  third  part  of  the  stars  of  heaven,  and  casteth  them  to  the  earth 
And  the  dragon  stood  before  the  woman  who  was  ready  to  be  de- 
livered, that  when  she   had  brought  forth,  he   might  devour  the 

5  child.  And  she  brought  forth  a  man  child,  who  was  to  rule  all  the 
nations  with  a  rod  of  iron ;  and  her  child  was  caught  up  to  God 

t  and  to  his  throne.  And  the  woman  fled  into  the  wilderness,  where 
she  hath  a  place  prepared  by  God,  that  they  may  feed  her  there 
twelve  hundred  and  sixty  days. 

7        And  there  was  war  in  heaven  ;  Michael  and  his  angels  warred 

man  groaned  and  travailed  in  spirit,  that  Christ  might  appear,  as  the  shepherd 

and  king  of  all  nations. 

3.  And  behold  a  great  red  dragon — His  fiery  red  colour  denoting  his  disposi- 
tion,  having  seven  heads — Implying  vast  wisdom,  and  ten  horns — Perhaps  on  the 
seveiith  head  :  emblems  of  mighty  power  and  strength,  which  he  still  retained, 
and  seven  diadems  on  his  heads — Not  properly  crowns,  but  costly  bindings,  such 
as  kings  anciently  wore.  For  though  fallen,  he  was  a  great  potentate  still,  even 
the  prince  of  this  world. 

4.  And  his  tail — His  falsehood  and  subtlety,  draweth — As  a  train,  the  third 
part,  a  very  large  number,  of  the  stars  of  heaven — The  Christians  and  their 
teachers,  wlio  before  sat  in  heavenly  places  with  Clirist  Jesus,  and  casteth  them 
to  the  earth — Utterly  deprives  them  of  all  those  heavenly  blessings.  This  is  pr< 
perly  a  part  of  the  description  of  the  dragon,  who  was  not  yet  himself  on  earth, 
l)ut  in  heaven.  Consequently  this  casting  them  down  was  between  the  beginning 
of  the  seventh  trumpet  and  the  beginning  of  the  third  wo  :  or  between  the  year 
847,  and  the  year  947  :  at  which  time  pestilent  doctrines,  particularly  that  of  the 
Manichees  in  the  east,  drew  abundance  of  people  from  the  truth.  And  the  dra- 
gon  stood  before  the  woman,  that,  when  she  had  brought  forth,  he  might  devour  the 
child — That  he  might  hinder  the  kingdom  of  Christ  from  spreading  abroad  as  it 
does  under  this  trumpet. 

5.  And  she  brought  forth  a  man-child — Even  Crtrist,  considered  not  in  his  per 
son,  but  in  his  kingdom.  In  the  ninth  age  many  nations  with  their  princes  were 
added  to  the  Christian  Church,  who  was  to  rule  all  nations — When  his  time  if 
come,  and  her  child — Which  was  already  in  heaven,  as  were  the  woman  anrf  the 
dragon,  was  caught  up  to  God — Taken  uttejiy  out  of  his  reach. 

6.  And  the  woman  fled  into  the  wilderness — This  wilderness  is  undoubtedly  on 
earth,  where  the  woman  also  herself  is  now  supposed  to  be.  It  betokens  tiiat  part 
of  the  earth,  where,  after  having  brought  forth,  she  found  a  new  abode.  And  this 
must  be  in  Europe,  as  Asia  and  Africa  were  wholly  in  the  hands  of  the  Turks 
and  Saracens  :  and  in  a  part  of  it  where  th"  \Voinan  had  not  been  befire.  In  this 
wilderness  God  had  already  prepared  a  place,  that  is,  made  it  safe  and  convenient 
for  her.  The  wilderness  is,  those  countries  of  Europe  which  lie  on  this  side  the 
Danube :  for  the  countries  which  lie  beyond  it  had  received  Christianity  before, 
that  they  may  feed  her — That  the  people  of  that  place  may  provide  all  things 
needful  for  her,  twelve  hundred  and  sixty  days — So  many  pro|»hetic  days  ;  which 
::(e  net,  (as  some  have  supposed,)  twelve  hundred  and  sixty,  but  seven  hundred 
ind  seventy-seven  common  years.     (This  Bengelius  his  shown  at  large  in   his 

I  -rriian  Introduction.)  These  we  may  compute  from  the  year  847  to  1524.  So 
long  the  woman  enjoyed  a  safe  and  convenient  place,  in  Europe,  which  was 
chiefly  Bohemia;  where  she  was  fed,  till  God  provided  for  her  more  plontifuj.y 
at  the   Reformation. 

7.  And  there  was  war  in  heaven — Here  Satan  makes  his  grand  oppositicn  to 
the  kingdom  of  God.  But  an  end  is  now  put  to  his  accusing  the  saints  before 
God.  The  cause  goes  against  him,  vcr.  10,  11,  and  Michael  executes  the  sen- 
tence. That  Micliael  is  a  created  angel,  appe.irs  from  his  not  daring,  in  disput- 
ing with  Satan,  Jude  9,  to  bring  a  railing  accusation,  but  only  saying.  The  Lord 
ifibuke  thee.     And  this  modesty  is  implied  in  his  very  name  :  for  Michael  sign? 


694  THE  REVELATION. 

8  v/ith  the  dragon,  and  the  dragon  warred  and  his  angels :  Uut  he 
prevailed  not,  neither  was  his  place   found  any  more  in  heaven 

9  And  the  great  dragon  was  cast  out,  the  ancient  serpent  who  is 
called  the  devil  and  Satan,  who  deceiveth  the  whole  world  :  he  was 
cast  out  unto  the  earth,  and  his  angels  were  cast  out  with  him. 

10  And  I  heard  a  loud  voice  saying  in  heaven.  Now  is  come  the  salta- 
tion, and  the  might,  and  the  kingdom  of  our  God,  and  the  power  if 
his  Christ,  for  the  accuser  of  our  brethren  is  cast  out,  who  accused 

1 1  them  before  our  God  day  and  night.  And  they  have  overcome 
him  by  the  blood  of  the  Lamb,  and  by  the  word  of  their  testimony .; 

\2  and  they  loved  not  their  lives  unto  the  death      Therefore  rejoice 

fies,  Who  is  like  God  7  Which  implies  also  his  deep  reverence  toward  God,  and 
distance  from  all  self  exaltation.  Satan  would  be  like  God.  The  very  name 
of  Micliael  asks,  who  is  like  God  ?  Not  Satan  :  not  the  highest  archangel.  It 
is  he  likewise,  that  is  afterward  employed  to  seize,  bind,  and  imprison  that  proud 
spirit. 

8.  And  he  prevailed  not — The  dragon  himself  is  principally  mentioned  ;  but  his 
angels  likewise  are  to  be  understood.  Neither  was  his  place  found  any  more  in 
heaven — So  till  now  he  had  a  place  in  heaven.  How  deep  a  mystery  is  this  7 
One  may  compare  this  with  Luke  x,  18  ;  Eph.  ii,  2 ;  iv,  3 ;  vi,  12. 

9.  And  the  great  dragon  was  cast  out — It  is  not  yet  said  unto  the  earth.  He 
was  cast  out  of  heaven.  And  at  this  the  inhabitants  of  heaven  rejoice.  He  is 
termed  the  great  dragon — As  appearing  here  in  that  shape,  to  intimate  his  poi. 
sonous  and  cruel  disposition  ;  the  ancient  serpent — In  allusion  to  his  deceiving 
Eve  in  that  form.  Dragons  are  a  kind  of  large  serpents  :  who  is  called  the  devil 
and  Satan — These  are  words  of  exactly  the  same  meaning,  only  the  former  ia 
Greek,  the  latter  Hebrew,  denoting  the  grand  adversary  of  all  the  saints,  whe- 
ther  Jews  or  Gentiles ;  he  has  deceived  the  whole  world — Not  only  in  their  first 
parents,  but  through  all  ages  and  in  all  countries,  into  unbelief  and  ali  wicked, 
ness,  into  the  hating  and  persecuting  faith  and  all  goodness.  He  was  cact  out 
unto  the  earth — He  was  cast  out  of  heaven  :  and  being  cast  out  thence,  himself 
came  to  tlie  earth.  Nor  had  ho  been  unemployed  on  the  earth  before,  although 
his  ordinary  abode  was  in  heaven. 

10.  Novo  is  come — Hence  it  is  evident,  that  all  this  chapter  belongs  to  the 
trumpet  of  the  seventh  angel.  In  the  eleventh  chapter,  from  the  fifteenth  to  the 
eighteenth  verse,  are  proposed  the  contents  of  this  extensive  trumpet :  the  exe- 
cution of  which  is  copiously  described  in  this  and  the  following  chapters  :  the 
salvation — Of  the  saints,  the  might — Whereby  the  enemy  is  cast  out,  the  kingdom 
— Here  the  majesty  of  God  is  shown,  and  the  power  of  his  Christ — Which  he  will 
exert  against  the  beast.  And  when  he  also  is  taken  away,  then  will  the  kingdom 
be  ascribed  to  Christ  himself,  chap,  xix,  16;  xx,  4,  the  accuser  of  our  brethren — 
So  long  as  they  remained  on  earth.  This  great  voice  therefore  was  the  voice  of 
mea  only,  who  accused  them  before  our  God  day  and  night — Amazing  malice  of 
Satan  and  patience  of  God! 

11.  And  they  have  overcome  him — Carried  the  cause  against  him,  hy  the  blood 
of  the  Lamb — Which  cleanses  the  soul  from  all  sin,  and  so  leaves  no  room  foi 
accusing,  and  by  the  word  of  their  testimony — The  word  of  God,  which  they  bc;. 
'ieved  and  testified  even  unto  death.  So,  for  instance,  did  01am,  king  of  S«e 
Jen,  in  the  year  900,  whom  his  own  subjects  would  have  compelled  to  idolatry: 
ind  upon  his  refusal,  slew  him  as  a  sacrifice  to  the  idol  which  he  would  not  wor. 
ship.  So  did  multitudes  of  Bohemian  Christians,  in  the  year  916,  when  Queen 
Drahomire  raised  a  severe  persecution,  wherein  many  loved  not  their  lives  unto 
the  death. 

12.  Wo  to  the  earth  and  to  the  sea — This  is  the  fourth  and  last  denunciation  of 
the  third  wo,  the  most  grievous  of  all.  The  first  was  only,  the  second  chiefly,  on 
the  earth,  Asia;  the  third  both  on  the  earth  and  the  sea,  Europe.  The  earth  \t 
mentioned  first,  because  it  began  in  Asia,  before  the  beast  brought  it  on  Europe 
He  knoweth  he  hath  but  a  little  ^iwc— Which  extends  from  his  casting  out  o» 
heaven  to  his  being  cast  into  the  abyss. 


CHAPTER  XII.  695 

yo  heavetts,  and  ye  that  dwell  in  them :  Wo  to  the  earth  and  the 
sea ;  for  the  devil  is  come  down  to  you  having  great  wrath ;  be- 
cause he  knoweth  he  hath  but  a  little  time. 
3  And  when  the  dragon  saw  that  he  was  cast  to  the  earth,  he 
persecuted  the  woman  that  had  brought  forth  the  male  child. 
14  And   there  were  given  to  the   woman  the  two  wings  of  the  great 


W«!  Are  no,v  come  to  a  most  important  period  of  time.  The  non-chronon 
iMtens  to  an  end.  We  live  in  the  little  time  wherein  Satan  hath  great  wrath  • 
jnd  this  little  time  is  now  upon  the  decline.  We  are  in  the  time,  times,  and  half  a 
dnie,  wherein  the  woman  is  fed  in  the  wilderness  ;  yea,  the  last  part  of  it,  tlie 
half  lime,  is  begun.  We  are  (as  will  be  shown)  toward  the  close  of  the  for- 
ly-two  months  of  the  beast ;  and  when  his  number  is  fulfilled,  grievous  thir.frs 
will  bo. 

Let  him  who  does  not  regard  the  being  seized  by  the  wrath  of  the  devil,  the 
falling  unawares  into  the  general  temptation  ;  the  being  borne  away  by  the  most 
dreadful  violence  into  the  worship  of  the  beast  and  his  image,  and  consequently 
drinking  the  unmixed  wine  of  the  wrath  of  God,  and  being  tormented  day  and 
night  for  ever  and  ever  in  the  lake  of  fire  and  brimstone  ;  let  him  also,  who  is 
confident  that  he  can  make  his  way  through  all  these,  by  his  own  wisdom  and 
strength,  without  need  of  any  such  peculiar  preservative  as  the  word  of  this  pro. 
phecy  affords:  let  him,  I  say,  go  hence.  But  let  him  who  does  not  take  these 
warnings  for  senseless  outcries  and  blind  alarms,  beg  of  God  with  all  possible 
earnestness,  to  give  him  his  heavenly  light  herein. 

God  has  not  given  this  prophecy  in  so  solemn  a  manner,  only  to  show  his  pro. 
vidence  over  his  Church  ;  but  also  that  his  servants  may  know  at  all  times  in 
what  particular  period  they  are.  And  the  more  dangerous  any  period  of  time  is, 
the  greater  is  the  help  wliich  it  affords.  But  where  may  we  fix  the  beginning 
and  end  of  the  little  time  ?  which  is  probably  four-fifths  of  a  chronos,  or  some, 
what  above  eight  hundred  and  eighty  .eight  years.  This,  which  is  the  time  of  the 
third  wo,  may  reacli  from  947  to  the  year  1636.  For  1.  The  short  interval  of  the 
second  wo,  whicli  wo  ended  in  the  year  840,  and  the  seven  hundred  and  seventy. 
seven  years  of  the  woman,  which  began  about  the  year  847,  quickly  after  wi)ich  fol. 
lowed  the  war  in  heaven,  fix  the  beginning  not  long  after  8G4.  And  thus  the  third 
wo  falls  in  the  tenth  century,  extending  from  900  to  1000,  called  the  dark,  the 
iron,  the  unhappy  age.  2.  If  we  compare  the  length  of  the  tliird  wo,  with  the 
period  of  time  which  succeeds  it  in  the  twentieth  chapter,  it  is  but  a  little  time 
to  that  vast  space  which  reaches  from  the  beginning  of  the  non-chronos  to  the 
snd  of  the  world. 

13.  And  when  the  dragon  sau; — That  he  could  no  longer  accuse  the  saints  in 
heaven,  he  turned  his  'wrath  to  do  all  possible  mischief  on  earth,  he  persecuted 
the  woman — The  ancient  persecutions  of  the  Church  were  mentioned,  chap,  i,  9; 
ii,  lO;  vii,  14.  But  this  persecution  came  after  her  flight,  ver.  6,  just  at  the 
beginning  of  the  third  wo.  Accordingly  in  the  tenth  and  eleventh  centuries, 
the  Church  was  furiously  persecuted  by  several  heathen  powers.  In  Prussia, 
King  Adelbert  was  killed  in  the  year  997,  King  Brunus  in  1008.  And  when 
King  Stephen  encouraged  Christianity  in  Hungary  he  met  with  violent  oppo. 
sition.  After  his  death,  the  heathens  in  Hungary  set  themselves  to  root  it 
out,  and  prevailed  for  several  years.  About  the  same  time  the  army  of  the 
emperor,  Henry  the  Third,  was  totally  overthrown  by  the  Vandals.  These,  ard 
all  the  accounts  of  those  times  show,  with  what  fury  the  dragon  then  persecuted 
ihe  woman. 

14.  And  there  were  given  to  the  woman  the  two  wings  of  the  great  eagle,  that 
the  might  fly  into  the  wilderness  to  her  place — Eagles  are  the  usual  symbols  of 
great  potentates.  So  Ezekiel  xvii,  3,  by  a  great  e.igle  means  the  king  of  Baby. 
Ion.  Here  the  great  eagle  is  tlie  Roman  empire  :  the  two  wings,  the  eastern  and 
western  branches  of  it.  A  place  in  the  wilderness  was  mentioned  in  the  sixth 
verse  also.  But  it  is  not  the  same  which  is  mentioned  here.  In  the  text  there 
bllow  one  after  the  other ; 

1.  The  dragon's  waiting  to  devour  the  child. 

2.  The  birth  of  the  child,  which  is  caught  up  to  God. 

3.  The  fleeing  of  the  woman  into  the  wilderness 


696  THE  REVELATION. 

eagle,  that  she  might  fly  into  the  wilderness  to  her  place,  where 
she  is  fed  for  a  time,  and  times,  and  half  a  time,  from  the  face  of 

15  the  serpent.     And  the  serpent  cast  out  of  his  mouth  after  the  wo- 
man, water,  as  a  river,  that  he  might  cause  her  to  be  carried  away 

16  by  the  stream.     But  the  earth  helped  the  woman,  and  opened  Y  jr 

4.  The  war  in  heaven,  and  the  casting  out  of  the  dragon. 

5.  The  beginning  of  the  third  wo. 

6.  The  persecution  raised  by  the  dragon  against  the  woman. 

7.  The  woman's  flying  away  upon  the  eagle's  wings. 
In  liiie  manner  there  follow  one  after  the  other  ; 

1  The  beginning  of  the  twelve  hundred  and  sixty  days. 

2  The  beginning  of  the  little  times. 

3.  The  beginning  of  the  time,  times,  and  half  a  time.  This  third  period  partly 
coincides,  both  with  the  first  and  the  second.  After  the  beginning  of  the  1260 
days,  or  rather  of  the  third  wo,  Christianity  was  exceedingly  propagated,  in  the 
midst  of  various  persecutions.  About  the  year  948  it  was  again  settled  in  Den 
mark:  in  965  in  Poland  and  Silesia:  in  980  througli  all  Russia.  In  997  it  was 
brought  into  Hungary  ;  into  Sweden  and  Norway,  both  befure  and  after.  Tran. 
sylvania  received  it  about  1000,  and  soon  after,  other  parts  of  Dacia. 

Now  all  the  countries  in  which  Christianity  was  settled  between  the  begin, 
ning  of  the  1260  days,  and  the  imprisonment  of  the  dragon,  may  be  understood 
by  the  wilderness,  and  by  her  place  in  particular.  This  place  contained  many 
countries ;  so  that  Christianity  now  reached  in  an  uninterrupted  tract  from  the 
eastern  to  the  western  empire.  And  both  the  emperors  now  lent  their  wings  to 
the  woman,  and  provided  a  safe  abode  for  her;  where  she  is  fed — By  God  rather 
than  man,  having  little  human  help  ;  for  a  time,  and  times,  and  half  a  time — The 
length  of  the  several  periods  here  mentioned,  seems  to  be  nearly  this: — 

1.  The  non-chronos  contains  less  than  1111  years. 

2.  The  little  time  888 

3.  The  time,  times,  and  half  a  time  777 

4.  The  time  of  the  beast  666 

And  comparing  the  prophecy  and  history  together,  they  seem  to  begin  and  end 
nearly  thus  :'— 

1.  The  non-chronos  extends  from  about  800  to  1836 

2.  The  1260  days  of  the  woman  from  847  to  1524. 

3.  The  little  time  from  947  to  1836. 

4.  The  time,  times,  and  half  a  time  from  1058  to  1836. 

5.  The  time  of  the  beast  is  between  the  beginning  and  end  of  the  three  times 
and  a  half.  In  the  year  1058,  the  empires  had  a  good  understanding  with  each 
other,  and  both  protected  the  woman  :  the  bishops  of  Rome  likewise,  particularly 
Victor  II.,  were  duly  subordinate  to  the  emperor.  We  may  observe,  the  1260 
days  of  the  woman,  from  847  to  1524,  and  the  three  times  and  a  half,  refer  to  tlie 
same  wilderness.  But  in  the  former  part  of  the  1260  days,  before  the  three  times 
and  a  half  began,  namely,  from  the  year  847  to  1058,  she  was  fed  by  others,  beiiig 
little  able  to  help  herself:  whereas,  from  1058  to  1524,  she  is  both  fed  by  others, 
and  has  food  herself.  To  this  the  sciences,  transplanted  into  the  west  from  the 
eastern  countries,  much  contributed ;  the  Scriptures  in  the  original  tcngnes, 
brought  into  the  west  of  Europe  by  tiie  Jews  and  Greeks,  much  more  ;  and  mosi 
of  all,  the  reformation  grounded  on  those  Scriptures. 

15.  Water  is  an  emblem  of  a  great  people  ;  this  water  of  the  Turks  in  parti 
2ular.  About  the  year  1060,  they  overran  the  Christian  part  of  Asia.  kHep. 
ward  they  poured  into  Europe,  and  spread  farther  and  farther  till  thty  hac 
overflowed  many  nations. 

16.  But  the  earth  helped  the  woman — The  powers  of  the  earth;  and,  indeed, 
she  needed  help  through  this  whole  period.  The  time  was  from  1058  to  1280; 
during  which  the  Turkish  flood  ran  higher  and  higher,  though  frequently 
repressed  by  the  emperors,  or  their  generals,  helping  the  icoman.  The  (two)  times 
were  from  1280  to  1725.  During  these,  likewise,  tlie  Turkish  power  flowed  far 
and  wide.  But  still,  from  time  to  time,  the  princes  of  the  earth  helped  the  wo- 
man, that  she  was  not  carried  away  by  it.  The  half  time  is  from  1725  to  1836 
In  the  beginning  of  this  period,  the  Turks  began  to  meddle  with  the  affairs  o1 


CHAPTER  XIU.  697 

mouth,  and  swallowed  up  tlie  rivei  which  the  dragon  had  cast 
17  out  of  his  mouth.  And  the  dragon  was  wroth  with  the  woman 
and  went  forth  to  make  war  with  the  rest  of  l.er  seed,  whc 
keep  the  commandments  of  God,  and  retain  the  testimony  of 
Jesus, 
cm.  And  I  stood  on  the  sand  of  the  sea,  and  saw  a  wild  beast  com- 
ing  up  out  of  the  sea,  having  seven  heads  and  ten  horns,  and  upon 
his  horns  ten  diadems,  and  upon  his  heads  a  name  of  blasphemy. 

*er8ia,  wherein  they  have  so  entangled  themselves,  as  to  be  the  less  able  to  pre- 
vail  against  the  two  remaining  Christian  empires.  Yet  this  flood  still  reaches 
the  woman  in  her  place ;  and  will  till  near  the  end  of  the  half  time ;  itself  wil' 
then  be  swallowed  up,  perhaps  by  means  of  Russia,  which  is  risen  in  the  room  of 
the  eastern  empire. 

17  And  the  dragon  was  wroth — Anew,  because  he  could  not  cause  her  to  be 
carried  away  by  the  stream  ;  and  he  went  forth — Into  other  lands,  to  make  war 
with  the  rest  of  her  seed — Real  Christians,  living  under  heathen  or  Turkish 
governors, 

XIII.  1.  And  I  stood  on  the  sand  of  the  sea — This  also  was  in  the  vision. 
And  I  saw — Soon  after  the  woman  fled  away,  a  wild  beast  coining  up — He  comes 
up  twice,  first  from  the  sea,  then  from  the  abyss.  He  comes  from  the  sea,  before 
'.he  seven  phiuts  ;  the  great  whore  comes  after  them. 

O  reader !  this  is  a  subject  wherein  we  also  are  deeply  concerned  :  and  which 
nust  be  treated,  not  as  a  point  of  curiosity,  but  as  a  solemn  warning  from  God. 
The  danger  is  near.  Be  armed,  both  against  force  and  fraud,  even  with  the 
A'hole  armour  of  God.  Out  of  the  sea — That  is,  Europe.  So  the  three  woes 
^the  first  being  in  Persia,  the  second  about  the  Euplirates,)  move  in  a  line  from 
jast  to  west.  This  beast  is  the  Romish  papacy,  as  it  came  to  a  point  six  hun- 
dred years  since,  stands  now,  and  will  for  some  time  longer.  To  this,  and  no 
jther  power  on  earth,  agrees  the  whole  text,  and  every  part  of  it,  in  every  point , 
as  we  may  see  with  the  utmost  evidence,  from  the  propositions  following : — 

Prop.  1,  It  is  one  and  the  same  beast,  having  seven  heads,  and  ten  horns, 
jvhich  is  described  in  this  and  in  the  17th  chapter.  Of  consequence  his  heads 
ire  the  same,  and  his  horns  also. 

Prop,  2.  This  beast  is  a  spiritually  secula.  '_■'■'  it,  opposite  to  the  kingdom  of 
Christ.  A  power  not  merely  spiritual  or  eccle*Asi,lcal,  not  merely  secular  or 
political  ;  but  a  mixture  of  both.  He  is  a  secular  prince  ;  for  a  crown,  yea,  and 
a  kingdom  are  ascribed  to  him.  And  yet  he  is  not  merely  secular ;  for  he  is  also 
a  false  prophet. 

Prop.  3.  The  beast  has  a  strict  connection  with  the  city  of  Rome,  This 
clearly  appears  from  the  17th  chapter. 

Prop.  4.  The  beast  is  now  existing.  He  is  not  past ;  for  Rome  is  now  exist 
ing:  and  it  is  not  till  after  the  destruction  of  Rome  that  tlie  beast  is  thrown  into 
I  le  lake.  He  is  not  altogether  to  come.  For  the  second  wo  is  long  since  past, 
after  which  the  third  came  quickly.  And  presently  after  it  began  the  beast  rose 
out  of  the  sea.     Therefore,  whatever  he  is,  he  is  now  existing. 

Prop.  5,  The  beast  is  the  Romish  papacy.  This  manifestly  follows  from  the 
third  and  fourth  propositions:  the  beast  has  a  strict  connection  with  the  city  of 
Rome  ;  and  the  beast  is  now  existing.  Therefore  either  there  is  some  other 
oower  more  strictly  connected  with  that  city,  or  the  pope  is  the  beeft. 

Prop.  6.  The  papacy  or  papal  kingdom  began  long  ago. 

The  most  remarkable  particulars  relating  to  this  are  here  subjoined  ;  taker 
«.  high   as  abundantly  to  show  the  rise  of  the  beast,  and  brought  down  as  lov 
is  oar  own  time,  in  order  to  throw  a  light  on  the  following  part  of  the  pro 
phecy  , — 
A,  D,  1033.  Benedict  the  Ninth,  a  child  of  eleven  years  old,  is  bishop  of  Rome 

and  occasions  grievous  disorder  for  above  twenty  years, 
A.  D.  1048.  Damascus  II.  introduces  the  use  of  the  triple  crown. 
A,  D,  1058.  The   Church  of  Milan  is,  after  long  opposit'on,   subjected   to  lh< 

Roman. 
A.  D,  1073.  Hildebrand,  or  Gregory  VII,   comes  to  the  throne. 


698  THE  REVELATION. 

A.  D.  1076.  He  deposes  and  excommunicates  the  omperor. 

A.  D.  1077.  He  uses  him  shamefully,  and  absolves  him. 

A.  D.  1080.  He  excommunicates  him  again,  and  sends  a  crown  to  Rodolph,  hu 

competitor. 
A.  D.  1083.  Rome  is  taken.     Gregory  flees.    Clement  is  made  pope,  uad  crowiu 

the  emperor. 
A.  D.  1085.  Gregory  VII.  dies  at  Salarno. 
A  D.  1095.  Urban  II.  holds  the  first  popish  council,  (at  Clermont,)  anJ  giTM 

rise  to  the  crusades. 
A.  D.  1111.  Paschal  II.  quarrels  furiously  with  the  emperor. 
A.  D.  1123.  The  first  western  general  council  in  the  Lateran.    The  marriage  6) 

priests  is  fiDrbidden. 
A.  D.  1132.  Innocent  II.  declares  the  emperor  to  be  the  pope's  liege  man  oi 

vassal. 
\  D.  1143.  The  Romans  set  up  a  government  of  their  own,  independent  of  In. 
nocent  II.     He  excommunicates  them  and  dies.     Celestine  II.  is  by  an 
important  innovation   chosen  to  the  popedom,  without  the  suffrage  of 
the   people  :  the  right  of  choosing  the  pope  is  taken  from  the  people, 
and  aflervvard  from  the  clergy,  and  lodged  in  the  cardinals  alone. 
A.  D.  1152.  Eugene  II.  assumes  the  power  of  canonizing  saints. 
A.  D.  1155.  Adrian  IV.  puts  Arnold  of  Brixia  to  death  for  speaking  against  th«» 

secular  power  of  the  papacy. 
A.  D.  1159.  Victor  IV.  is  elected  and  crowned.     But  Alexander  III.  conquers 

him  and  his  successor. 
A.  D.  1168.  Alexander  III.  excommunicates  the  emperor,  and  brings  him  so 

low,  that 
A.  D.  1177.  He  submits  to  the  pope's  setting  his  foot  on  his  neck. 
A.  D.  1204.  Innocent  III.  sets  up  the  Inquisition  against  the  Vaudoia. 
A.  D.  1208.  He  proclaims  a  crusade  against  them. 
A.  D.  1300.  Boniface  VIII.  introduces  the  year  of  Jubilee. 
A.  D.  1305.  The  pope's  residence  is  removed  to  Avignon. 
A.  D.  1377.  It  is  removed  back  to  Rome. 
A.  D.  1378.  The  fifty  years'  schism  begins. 

A.  D.  1449.  Felix  V.,  the  last  antipope,  submits  to  Nicholas  V. 
A.  D.  1517.  The  Reformation  begins. 
A.  D.  1527.  Rome  is  taken  and  plundered. 
A.  D.  1557.  Charles   V.  resigns   the   empire ;    Ferdinand    I.   thinks  the   being 

crowned  by  the  pope  superfluous. 
A.  D    1564.  Pius  IV.  confirms  the  council  of  Trent. 
A.  D.  1682.  Doctrines    highly   derogatory   to   the   papal    authority  are  openly 

taught  in  France. 
A.  D.  1713.  The  constitution  Unigenitus. 
A.  D.  1721.  Pope  Gregory  VII.  canonized  anew. 

He  who  compares  this  sliort  table  with  what  will  be  observed,  ver.  3,  and  chap, 
xvii,  10,  will  see  that  the  ascent  of  the  beast  out  of  the  sea,  must  needs  be  fixed 
toward  the  beginning  of  it ;  and  not  higher  than  Gregory  VII.,  nor  lower  than 
Alexander  III. 

The  secular  princes  now  favoured  the  kingdom  of  Christ ;  but  the  bishops  of 
Rome  vehemently  opposed  it.  These  at  first  were  plain  ministers  or  pastors  of 
the  Christian  congregation  at  Rome,  but  by  degrees  they  rose  to  an  eminence 
of  honour  and  power  over  all  their  brethren  :  till  about  the  time  of  Gregory  VII. 
(and  so  ever  since)  they  assumed  all  the  ensigns  of  royal  majesty ;  yea,  of  a 
3iaje>sty  and  power  far  superior  to  that  of  all  other  potentates  on  earth. 

We  are  not  here  considering  their  false  doctrines,  but  their  unbounde  pofret 
When  we  think  of  those,  we  are  to  look  at  the  false  prophet,  who  is  alsi  lijrmed 
a  wild  beast,  at  his  ascent  out  of  the  earth.  But  the  first  beast  then  ;  toperly 
arose,  when,  after  several  preludes  tiiereto,  the  pope  raised  himself  above  ihe 
emperor. 

Prop.  7.  Hildebrand,  or  Gregory  VII.,  is  the  proper  founder  of  the  papal  nmg. 
dom.  All  the  patrons  of  the  papacy  allow  that  he  made  many  considerable 
additions  to  it :  and  this  very  thing  constituted  the  beast,  by  completing  thu 
spiritual  kingdom  ;  the  new  maxims,  and  the  new  actions  of  Gregory,  all  pro- 
claim this.     Some  of  his  maxims  are. 


CHAPTER  xili  eyy 

1.  That  the  bishop  of  Rome  alone  is  universal  bishop. 

2.  That  he  alone  can  depose  bishops,  or  receive  them  again. 

3.  That  he  alone  has  power  to  make  new  laws  in  the  Church. 

4.  That  he  alone  ought  to  use  the  ensigns  of  royalty. 

5.  1  nat  all  princes  ought  to  kiss  his  foot. 

6.  That  the  name  of  Pope  is  tile  only  name  under  heaven ;  anil  that  his  name 
Uoae  should  be  recited  in  the  Churches. 

7.  That  he  has  a  power  to  depose  emperors. 

8.  That  no  general  synod  can  be  convened  but  by  him 

9.  That  no  book  is  canonical  witliout  his  autliority. 

10.  That  none  upon  earth  can  repeal  his  sentence,  but  he  alone  can  repeal 
kjiy  sentence. 

11.  That  he  is  subject  to  no  human  judgment. 

12.  That  no  power  dare  to  pass  sentence  on  one  who  appeals  to  the  pope. 

13.  Tliat  all  weighty  causes  every  where  ought  to  be  referred  to  him. 

14.  That  the  Roman  Church  never  did,  nor  ever  can  err. 

15.  That  the  Roman  bishop,  canonically  ordained,  is  immediately  made  holy, 
by  the  merits  of  St.  Peter. 

16.  That  he  can  absolve  subjects  from  their  allegiance. 

These  the  most  eminent  Romish  writers  own  to  be  his  genuine  sayings 
And  his  actions  agree  with  his  words.  Hitherto  the  popes  had  been  subject 
lO  the  emperors,  though  often  unwillingly.  But  now  the  pope  began  himself, 
under  a  spiritual  pretext,  to  act  the  emperor  of  the  whole  Christian  world :  the 
immediate  dispute  was  about  the  investiture  of  bishops,  the  right  of  which  each 
claimed  to  himself.  And  now  was  the  time  for  the  pope  either  to  give  up  or 
establish  his  empire  for  ever.  To  decide  which  Gregory  excommunicated  tiie 
emperor,  Henry  IV.,  "  having  first,"  says  Platina,  "  deprived  him  of  all  his  dig- 
nities." The  sentence  ran  in  these  terms : — "  Blessed  Peter,  prince  of  the 
apostles,  incline,  I  beseech  tliee,  thine  ears,  and  hear  me  tliy  servant — In  the 
name  of  the  Omnipotent  God,  Father,  Son,  and  Holy  Ghost,  I  cast  down  the 
Emperor  Henry  from  all  imperial  and  regal  authority,  and  absolve  all  Christians 
that  were  his  subjects,  from  the  oath  whereby  they  used  to  swear  allegiance  -J 
true  kings.  And  moreover,  because  lie  had  disputed  mine,  yea,  thy  admonitions, 
I  bind  him  with  the  bond  of  an  anathema." 

The  same  sentence  he  repeated  at  Rome  in  these  terms  : — "  Blessed  Peter, 
prince  of  the  apostles,  and  thou  Paul,  teacher  of  the  Gentiles,  incline,  I  beseech 
you,  your  ears  to  me,  and  graciously  hear  me — Henry,  whom  they  call  emperor, 
hath  proudly  lifted  up  his  horns,  and  his  head  against  t!ie  Church  of  God — who 
came  to  me,  humbly  imploring  to  be  absolved  from  his  excommunication.  I 
restored  him  to  communion,  but  not  to  his  kingdom — neither  did  I  allow  his 
subjects  to  return  to  their  allegiance.  Several  bishops  and  princes  of  Germany, 
taking  this  opportunity,  in  the  room  of  Henry,  justly  deposed,  chose  Rodolph 
emperor:  who  immediately  sent  ambassadors  to  me,  informing  me — That  he 
would  rather  obey  me  than  accept  of  a  kingdom  ;  and  that  he  should  always 
remain  at  the  disposal  of  God  and  us.  Henry  then  began  to  be  angry,  and  at 
first  entreated  us  to  hinder  Rodolph  from  seizing  his  kingdom.  I  said,  I  would 
see  to  whom  the  right  belonged — and  give  sentence  which  should  be  preferred, 
Henry  forbade  this — Therefore  I  bind  Henry  and  all  his  favourers  with  the  bono 
of  an  anathema,  and  again  take  from  him  all  regal  power.  I  absolve  all  Chris- 
tians from  their  oath  cf  allegiance,  forbid  them  to  obey  Henry  in  any  things 
ai.d  command  them  to  receive  Rodolph  as  their  king.  Confirm  this  therefore 
by  ro'ir  authority,  ye  most  holy  princes  of  the  apostles,  that  all  may  now  at 
le'i  J  h  kno\ir,  as  ye  have  power  to  bind  and  loose  in  heaven,  so  we  have  power 
b  git^t  and  take  away  on  earth,  empires,  kingdoms,  principalities,  and  whatsoever 
DQcii  can  have." 

When  Henry  submitted,  then  Gregory  began  to  reign  without  contrsl.  In  the 
same  year,  1077,  on  September  1,  he  fixed  a  new  era  of  time,  called  the  indie- 
tion,  used  at  Rome  to  this  day. 

Thus  did  the  pope  claim  to  himself  the  whole  authority  over  all  Christian 
princes.  Thus  did  he  take  away  or  confer  kingdoms  and  empires,  as  a  king 
of  kings.  Neither  did  his  successors  fail  to  tread  in  his  steps.  It  is  well 
known  the  following  popes  have  not  been  wanting  to  exercise  the  same  power, 
hoth    over    kings    and    emperors.     And  this   the   later  popes  have   been    so  far 


fOO  THE  REVELATION. 

from  disclaiming,  that  three  of  tiiem  have  sainted  this  ve  y  Gregoiy,  namely, 
Clement  VIII.,  Paul  V.,  and  Benedict  XIII.  Here  is  then  the  beast,  that  is,  the 
king  ;  in  fact  such,  though  not  in  name  :  according  to  that  remarkaMe  observa^ 
tion  3f Cardinal  Bellarmine,  "Antichrist  will  govern  the  Roman  empire,  yet 
"•Without  the  name  of  Roman  Emperor."  His  spiritual  title  prevented  his  taking 
the  name,  while  he  exerciseth  all  the  power.  Now  Gregory  was  at  the  head  of 
this  novelty.  So  Aventine  himself,  "  Gregory  VII.  was  the  first  founder  of  the 
Pontifical  Empire." 

Thus  the  time  of  the  ascent  of  the  beast  is  clear.  The  apostasy  and  mystery  of 
iniquity  gradually  increased,  till  he  arose  who  opposeth  and  exalteth  himself  above 
all,  2  Thess.  ii,  3.  Before  the  seventh  trumpet,  the  adversary  wrought  more 
sicretly.  But  soon  after  the  beginning  of  this,  the  beast  openly  opposes  his  king 
dam  to  the  kingdom  of  Christ. 

Prop.  8.  The  empire  of  Hildebrand  properly  began  m  the  year  1077.  Then 
it  was,  that  upon  the  emperor's  leaving  Italy,  Gregory  exercised  his  power  to 
the  full.     And  on  the  first  of  September,  in  this  year,  he  began  his  famous  epoch. 

This  may  be  farther  established  and  explained  by  the  following  observations. 

Obs.  I.  The  beast  is  the  Romish  Papacy,  which  has  now  reigned  for  some 
ages. 

Obs.  2.  The  beast  has  seven  heads  and  ten  horns. 

Obs.  3.  The  seven  heads  are  seven  hills,  and  also  seven  kings.  One  of  the 
heads  could  not  have  been  as  it  were  mortally  wounded,  had  it  been  only  a  hill. 

Obs.  4.  The  ascent  of  the  beast  out  of  the  sea  is  diiferent  from  his  ascent  out 
»f  the  abyss :  the  Revelation  often  mentions  both  the  sea  and  the  abyss  :  but  never 
jses  the  terms  promiscuously. 

Obs.  5.  The  heads  of  the  beast  do  not  begin  before  his  rise  out  of  the  sea,  but 
with  it, 

Obs.  6.  These  heads,  as  kings,  succeed  each  other. 

Obs.  7.  The  time  which  they  take  up  in  this  succession  is  divided  into  three 
parts.  Five  of  the  kings  signified  thereby  are  fallen  :  one  is  :  the  other  is  not 
yet  come. 

Obs.  8.  One  is  ;  namely,  while  the  angel  was  speaking  this. 

He  places  himself  and  St.  John  in  the  middlemost  time:  that  he  might  the 
more  commodiously  point  out  the  first  time  as  past,  the  second  as  present,  the 
third  as  future. 

Obs.  9.  The  continuance  of  the  beast  is  divided  in  the  same  manner.  The 
beast  was,  is  not:  will  ascend  out  of  the  abyss,  chap,  xvii,  ver.  8  and  11.  Be. 
tween  these  two  verses,  that  is,  interposed  as  parallel  with  them.  Five  are  fallen : 
one  is,  the  other  is  not  yet  come. 

Obs.  10.  Babylon  is  Rome.  All  things  which  the  Revelation  says  of  Babylon, 
agree  to  Rome,  and  Rome  only.  It  commenced  Babylon  when  it  commenced 
the  Great.  When  Babylon  sunk  in  the  east  it  arose  in  the  west.  And  it  existed 
n  the  time  of  the  apostles,  whose  judgment  is  said  to  be  avenged  on  her. 

Obs.  11.  The  beast  reigns  both  before  and  after  the  reign  of  Babylon.  First, 
.he  beast  reigns,  chap,  xiii,  1,  olc,  then  Babylon,  chap,  xvii,  1,  &c,  and  then  tha 
beast  agnin,  chap,  xvii,  8,  &-c. 

Obs.  12.  Tlie  heads  are  of  the  substance  of  the  beast :  the  horns  are  not.  The 
wound  of  one  of  the  heads  is  called  the  wound  of  the  beast  itself,  ver.  3,  but  the 
horns  or  kings,  receive  the  kingdom  with  the  beast,  chap,  xvii,  12.  That  word 
alone.  The  horns  and  the  beast,  chap,  xvii,  16,  sufficiently  shows  them  to  ,e 
something  added  to  him. 

Obs.  13.  The  forty-tv»D  months  of  the  beast  fall  within  the  first  of  the  thret 
periods.  The  beast  rose  out  of  the  sea  in  the  year  1077.  A  little  after,  powpr 
was  given  him  for  forty-two  months.     This  power  is  still  in  being. 

Obs.  14.  The  time  when  the  beast  is  not,  and  the  reign  of  Babylon,  are  toge- 
ther.  The  beast,  when  risen  out  of  the  sea,  raged  violently,  till  his  kingdom 
was  darkened  by  the  fifth  phial.  But  it  was  a  kingdom  still,  and  the  beast  hav- 
ing  a  kingdom,  though  darkened,  was  the  beast  still.  But  it  was  afterward  said, 
the  beast  was,  (was  the  beast,  that  is,  reigned,)  and  is  not:  is  not  the  beast; 
does  not  reign,  having  lost  his  kingdom.  Why?  because  the  woman  sits  upon 
the  beast,  who  sits  a  queen,  reigning  over  the  kings  of  the  earth;  till  the  beast 
rising  out  of  tlie  abyss,  and  tnking  with  him  the  ten  kings,  suddenly  destroys  her. 

Obs.  15.  Tho  difference  there  is  between  Rome  and  the  pope,  which  has  always 


CHAPTER  XIII.  701 

subsisted,  will  then  be  most  apparent.  Rome,  distmct  from  the  pope,  bear* 
three  meanings,  the  city  itself,  the  Roman  Church,  and  the  people  of  Rome.  In 
he  last  sense  of  the  word,  Rome  with  its  dutchy,  which  contained  part  of  Tus. 
^any  and  Campania,  revolted  from  the  Greek  emperor  in  726,  and  became  a  free 
state,  governed  by  its  senate.  From  this  time  the  senate,  and  not  tlie  pope,  eii- 
joyed  the  supreme  civil  power.  But  in  796,  Leo  III.  being  chose  a  pope,  sent 
to  Charles  the  Great,  desiring  him  to  come  and  subdue  the  senate  and  people  of 
Rome,  and  constrain  them  to  swear  allegiance  to  him.  Hence  arose  a  sharp 
■contention  between  the  pope  and  the  Roman  people,  who  seized  and  thrust  him 
into  a  monastery.  He  escaped  and  fled  to  the  emperor,  who  quickly  sent  him 
»ack  in  great  state.  In  the  year  800  the  emperor  came  to  Rome,  and  shortly 
after,  the  Roman  people,  who  had  hitherto  chosen  their  own  bishops,  and  looked 
upon  themselves  and  their  senate,  as  having  the  same  rights  with  the  ancient 
senate  and  people  of  Rome,  chose  Charles  for  their  emperor,  and  subjected 
themselves  to  him  in  the  same  manner  as  the  ancient  Romans  did  to  their  em- 
perors.  The  pope  crowned  him  and  paid  him  homage  on  his  knees,  as  was  for- 
merly done  to  the  Roman  emperors  •  and  the  emperor  took  an  Oiith  "  to  defend 
the  holy  Roman  Cliurch  in  all  its  emoluments."  He  was  also  created  consul, 
and  styled  himself  thenceforward  Augustus,  emperor  of  the  Romans.  Afterward 
he  gave  the  government  of  the  city  and  dutchy  of  Rome  to  the  pope,  yet  still 
subject  to  himself. 

What  the  Roman  Church  is,  as  distinct  from  the  pope,  appears,  I.  When  a  coun 
cil  is  held  before  the  pope's  confirmation  ;  2.  When  upon  a  competition,  judg- 
ment is  given  which  is  the  true  pope ;  3.  When  the  see  is  vacant ;  4.  When  the 
pope  himself  is  suspected  by  the  inquisition. 

How  Rome,  as  it  is  a  city,  differs  from  the  pope,  there  is  no  need  to  show. 

Obs.  16.  In  the  first  and  second  period  of  his  duration,  the  beast  is  a  body  of 
men,  in  the  third,  an-  individual.  The  beast  with  seven  heads  is  the  papacy  of 
many  ages :  the  seventh  head  is  the  man  of  sin,  antichrist  He  is  a  body  of 
men,  from  chap,  xiii,  1,  to  xvii,  7.  He  is  a  body  of  men  and  an  individual,  chap, 
xvii,  from  the  eighth  to  the  eleventh  verse.  He  is  an  individual,  from  chap,  xvii, 
12,  to  xix,  20. 

Obs.  17.  That  individual  is  the  seventh  head  of  the  beast,  or  the  other  ki.-;? 
after  the  five  and  one  himself  being  the  eighth,  though  one  of  the  seven.  As  he 
is  a  pope,  he  is  one  of  the  seven  heads.  But  he  is  the  eighth,  or  not  a  head,  but 
the  beast  himself,  no'  as  he  is  a  pope,  but  as  he  bears  a  new  and  singular  charac- 
ter  at  his  coming  from  the  abyss.  To  illustrate  this  by  a  comparison  :  suppose  a 
tree  of  seven  branches,  one  of  which  is  much  larger  than  the  rest.  If  those  six 
are  cut  away,  and  the  seventh  remain,  that  is  the  tree, 

Obs.  18.  He  is  the  wicked  one,  the  man  of  sin,  the  son  of  perdition,  usually 
termed  antichrist. 

Obs.  19.  The  ten  horns,  or  kings,  receive  power  as  kings  with  the  wild  beast 
one  hour,  chap,  xvi  ,  12.  With  the  individual  beast  who  was  not.  But  he  re- 
ceives his  power  again,  and  the  kings  with  it,  who  quickly  give  their  new  power 
to  mm. 

Obs.  20.  The  whole  power  of  the  Roman  monarchy,  divided  into  ten  kingdoms, 
will  be  conferred  on  the  beast,  chap,  xvii,  13,  16,  17. 

Obs.  21.  The  ten  horns  and  the  beast  will  destroy  the  whore,  ver.  16. 

Obs.  22.  At  length  the  beast,  the  ten  horns,  and  the  other  kings  of  the  earth, 
will  fall  in  that  great  slaughter,  chap,  xix,  19. 

Obs.  23.  Daniel's  fourth  beast  is  the  Roman  monarchy,  from  the  beginning  cf 
it  till  the  thrones  are  set.  This  therefore  comprises  both  the  Apocalyptic  beast, 
and  the  womnn,  and  many  other  things.  This  monarchy  is  like  a  river  which 
runs  from  its  fountain  in  one  channel,  but  in  its  course  sometimes  takes  in  other 
rivers,  sometimes  is  itself  parted  into  several  streams,  yet  is  still  one  continued 
river.  The  Roman  power  was  at  first  undivided.  But  it  was  afterward  divided 
into  various  'hannels,  till  the  grand  division  into  the  eastern  and  western  em- 
pires,  which  kewise  underwent  various  changes.  Afterward  the  kings  of  the 
Heruli,  Got\3,  Lombards,  the  Exarchs  of  Ravena,  the  Romans  themselves;  the 
emperors,  French  and  German,  beside  other  kings,  seized  several  parts  of  the 
Roman  power.  Now,  whatever  power  the  Romans  had  before  Gregory  VII , 
that  Daniel's  beast  contains.  Whatever  power  the  papacy  has  had  from  Gregury 
VII.,  this  the  Apocalvptic  beast  represents.  But  this  very  beast  (and  so  Rome 
45 


702  THE  REVELATION 

2  And  tlie  wild  beast  which  1  saw  was  like  a  leopard,  and  his  feo( 
were  as  the  feet  of  a  bear,  and  his  mouth  as  the  mouth  of  a  hon . 
and  the  dragon  gave  him  his  power,  and  his  throne,  and  greai  au- 

3  thority  And  /  saw  one  of  his  heads  as  it  were  wounded  to  death  , 
and  his  deadly  wound  was  healed  ;  and  the  whole  earth  wondered 

with  its  last  authority)  is  comprehended  under  that  of  Daniel.  And  upor,  'j|« 
heads  a  name  of  blasphemy — To  ascribe  to  a  man  what  belongs  to  God  alone  is 
blasphemy.  Such  a  name  the  beast  has,  not  on  his  horns,  nor  on  one  head,  but 
>ii  all.  The  beast  himself  bears  that  name,  and,  indeed,  through  his  whole  do. 
ration.  This  is  the  name  of  papa  or  pope  ;  not  in  the  innocent  sense  wherein  it 
was  formerly  given  to  all  bishops,  but  in  that  high  and  peculiar  sense  wherein  it 
is  now  given  to  tiie  bishop  of  Rome,  by  himself  and  his  followers  :  a  name  which 
comprises  the  whole  pre-eminence  of  the  highest  and  most  holy  father  upon 
earth.  Accordingly,  among  the  above. cited  sayinga  of  Gregory,  these  two  stand 
together,  that  his  name  alone  should  be  recited  in  the  churches:  and  that  it  is 
the  only  name  in  tha  world.  So  both  the  Church  and  the  world  were  to  name  tjo 
other  father  on  the  face  of  the  earth 

2.  The  three  first  beasts  in  Daniel  are  like  a  leopard,  a  bear,  and  a  lion.  In 
all  parts,  except  his  feet  and  mouth,  this  beast  was  like  a  leopard,  or  female  pan 
tlior  ;  which  is  fierce  as  a  lion,  or  bear,  and  is  also  swift  and  subtle.  Such  is  the 
papacy,  which  has,  partly  by  subtlety,  partly  by  force,  gained  power  over  so  many 
nations.  The  extremely  various  usages,  manners,  and  ways  of  the  pope,  may 
likewise  be  compared  to  the  spots  of  the  leopard.  And  his  feet  were  as  the  feet 
jf  a  bear — Whicii  are  very  strong,  and  armed  with  sharp  claws.  And  as  clumsy 
as  they  seem,  he  can  therewith  walk,  stand  upright,  climb,  or  seize  any  thing. 
So  does  tills  beast  seize  and  take  for  his  prey  whatever  comes  within  the  reach 
jf  his  claws  ;  and  his  mouth  was  as  the  mouth  of  a  lion — To  roar,  and  to  devour. 
And  the  dragon — Whose  vassdi  and  vicegereiii  tie  is,  gave  him  his  power — His 
own  strength  and  innumerable  forces,  and  his  throne — So  that  he  might  command 
wiiatever  he  would,  having  great,  absolute  authority.  The  dragon  had  hia 
throne  in  heathen  Rome,  so  long  as  idolatry  and  persecution  reigned  there.  And 
after  he  was  disturbed  in  his  possession,  yet  would  he  never  wholly  resign,  till  he 
gave  it  to  the  beast  in  Christian  Rome,  so  called. 

3.  And  I  saw  one — Or  the  first,  of  his  heads  as  it  were  wounded — So  it  ap. 
peared  as  soon  as  ever  it  rose.  The  beast  is  first  described  more  generally,  then 
more  pirticularly,  both  in  this  and  in  the  17th  chapter.  The  particular  de. 
scriplion  here,  respects  the  former  parts  :  there,  the  latter  parts  of  his  duration  : 
only  that  some  circumstances  relating  to  the  former  are  repeated  in  the  17th 
cha])ter. 

This  deadly  wound  was  given  him  on  his  first  head  by  the  sword,  ver.  14,  that 
is,  iiy  the  bloody  resistance  of  the  secular  potentates,  particularly  the  German 
ompprors.  These,  for  a  long  season,  had  the  city  of  Rome,  with  her  bishop  un. 
(lei  their  jurisdiction.  Gregory  determined  to  cast  off  this  yoke  from  his  own, 
and  to  lay  it  on  the  emperor's  shoulders.  He  broke  loose  and  excommunicated 
I  he  emperor,,  who  maintained  his  right  by  forCe,  and  gave  the  pope  such  a  blow, 
that  one  would  have  thought  the  beast  nmst  have  been  killed  thereby,  immedi- 
:iieiy  aflei  his  coming  up.  But  he  recovered,  and  grew  stronger  than  before. 
'r\m  first  head  of  the  beast  extends  from  Gregory  VII.  at  least  to  Innocent  III. 
In  that  tract  of  time  the  beast  was  much  wounded  by  the  emperors.  :>ut  rot 
nithstanding,  the  wound  was  healed. 

Two  deadly  symptoms  attended  this  wound:  1.  Schisms  and  open  ruptures  iri 
lie  Church.  F'or  while  the  emperors  asserted  their  right,  there  were,  from  the 
ear  1080  to  the  ye;ir  1176  only,  five  open  divisions,  and  at  least  as  many  anti. 
|.  ipes  ;  some  of  whom  were,  indeed,  the  rightful  popes.  This  was  highly  dan. 
ge/ous  to  the  papal  kingdom.  J}ul  a  still  more  dangerous  symptom  was,  2.  The 
rising  of  the  nobility  at  Rome,  who  would  not  suffer  their  bishop  to  be  a  secular 
prince,  particularly  over  themselves.  Under  Innocent  II.,  they  carried  their 
^oint,  re-established  the  ancient  commonwealth,  took  away  from  the  pope  thr 
government  of  the  city,  and  left  him  only  his  episcopal  authority.  "  At  this, 
-ays  the  historian,  "Innocent  II.  and  Celestine  II.  fretted  themselves  to  death 
Lueitis  FT.,  as  he  attacked  the  capitol  wherein  the  senate  was,  sword  ii    hand 


CHAPTER  Xlll.  70? 

4  after  the  wild  beast;  And  worshipped  the  dragon,  because  he  gaw 
the  authority  to  the  wild  beast;  and  worshipped  the  wild  beasl. 
saying,  Who  is  like  the  wild  beast;  and  who  tun  war  with  him  ^ 

5  And  there  was  given  him  a  mouth  speaking  great  things  and  bias- 
(j  phemy ;  and  authority  was  given  him  forty  and  two  months.      And 

he  opened  his  mou'h  in  blasphemy  against  God,  to  blaspheme  his 

7  name  and  his  tabet-iacle,  even  them  that  dwell  in  heaven.     And  ii 

was  given  liim  to  make  wai  with  the  saints,  and  to  overcome  then., 

and  authority  was  given  him  over  every  tribe,  and  people,   and 

6  tongue,  and  nation.  And  aJl  that  dwell  upon  the  earth  will  worship 
him,  whose  name  is  not  written  in  the  book  of  life  of  the  Lamb, 

seas  struck  with  a  stone,  and  died  in  a  few  days :  Eugenius  III.,  Alexander  III., 
and  Lucius  III.  were  driven  out  of  the  city  :  Urban  III.  and  Gregory  VIII.  spent 
their  days  in  banishment.  At  length  they  came  to  an  agreement  with  Clement 
III.,  who  was  himself  a  Romi.i."  And  the  whole  earth — The  whole  v/estern 
world,  wondered  after  the  wild  beast — That  is,  followed  him  witii  wonder  in  his 
councils,  his  crusades,  and  his  jubilees.  This  refers  not  only  to  the  first  head, 
but  also  to  the  four  following. 

4.  And  they  worshipped  the  dragon — Even  in  worshipping  the  beast,  although 
they  knew  it  not,  and  worshipped  the  wild  beast — Paying  him  such  honour  as  was 
not  paid  to  any  merely  secular  potenVate  That  very  title,  "  Our  most  holy 
Lord,"  was  never  given  to  any  otlier  monarch  on  earth,  saying.  Who  is  like  the 
wild  beast  ? — Who  is  like  him  ?  is  a  peculiar  attribute  of  God.  But  that  this  i.s 
constantly  attributed  to  the  beast,  the  books  of  all  his  adherents  show. 

5.  And  there  was  given  him — By  the  dragon,  through  the  permission  of  God, 
a  mouth  speaking  great  things  and  blasphemy — The  same  is  said  of  the  little  horn 
on  the  fourth  beast  in  Daniel.  Nothing  greater,  nothing  more  blasphemous  can 
be  conceived,  than  what  the  popes  have  said  of  themselves,  especially  before  the 
reformation.  And  authority  was  given  him  forty-two  months — The  beginning  of 
these  is  not  to  be  dated  immediately  from  his  ascent  out  of  the  sea,  but  at  some 
distance  from  it. 

6.  To  blaspheme  his  name — Which  many  of  the  popes  have  done  explicitly,  and 
m  the  most  dreadful  manner,  and  his  tabernacle,  even  them  that  dwell  in  heaven — 
(For  God  himself  dwelleth  in  the  inhabitants  of  heaven  :)  digging  up  the  bones  of 
many  of  them,  and  cursing  them  with  the  deepest  execrations. 

7.  And  it  was  given  him — That  is,  God  permitted  him,  to  make  war  with  the 
taints — With  the  Waldenses  and  Albigenses.  It  is  a  vulgar  mistake,  that  the 
Waldenses  were  so  called  from  Peter  Waldo,  of  Lyons.  They  were  much  more 
ancient  than  him  ;  and  their  true  name  was  Vallenses,  or  Vaudois,  from  their 
inhabiting  the  valleys  of  Lucerne  and  Angrogne.  This  name,  Vallenses,  after 
Waldo  appeared,  about  the  year  1160,  was  changed  by  the  Papists  into  Wal- 
denses, on  purpose  to  represent  them  as  of  modern  original.  The  Albigenses 
were  originally  people  of  Albigeois,  part  of  Upper  Languedoc,  where  they 
considerably  prevailed,  and  possesfd  several  towns  in  the  year  1200.  Against 
these,  many  of  the  popes  made  open  war.  Till  now  the  blood  of  Christians 
had  been  shed  only  by  the  heathens  or  Arians  :  from  this  time  by  scarce  any  but 
the  pap  icy.  In  the  year  1208  Innocent  III.  proclaimed  a  crusade  against  them. 
In  June,  1209,  the  army  assembled  at  Thoulouse  ;  from  which  time  abundance 
of  blood  was  shed,  and  the  second  army  of  martyrs  began  to  be  added  to  the  first, 
who  had  cried  from  beneath  the  altar.  And  ever  since  the  beast  has  been  warring 
against  the  saints,  and  shedding  their  blood  like  water.  And  authority  wnt 
given  him  over  every  tribe  and  people — Particularly  in  Europe.  And  when  a  way 
Was  fcund  by  sea  into  the  East  Indies  and  the  West,  these  also  were  brought  un 
dsr  his  authority. 

8.  And  all  that  dwell  upon  the  earth  will  worship  him — All  will  be  carried  away 
by  the  torrent  but  the  little  flock  of  true  believers.  The  name  of  these  only 
IS  written  in  the  Lamb's  book  of  lite.  And  if  any  even  of  these  make  ship- 
wreck of  the  faith,  he  will  blot  them  out  of  his  book  ;  although  they  were  written 

-n  from  (that  is,  before)  the  foundation  of  the  world,  chap,  xvii,  8. 


704  THE  REVELATION. 

9  who  was  slam  from  the  foundation  of  the  world.    If  any  man  havB 

10  an  ear,  let  him  hear.  If  any  leadeth  into  captivity,  he  goeth  into 
raptivity ;  if  any  man  kill  with  the  sword,  he  must  be  killed  with 
the  sword.  Here  is  the  patience  and  the  faithfulness  of  the 
saints. 

11  And  I  saw  another  wild  beast  coming  up  out  of  the  earth,  and  he 

12  had  two  horns  like  a  lamb,  but  he  spake  like  a  dragon  :  And  he 
exerciseth  all  the  authority  of  the  first  wild  beast  before  him  ;  and 
he  causeth  the  earth,  and  them  that  dwell  therein,  to  worship   the 

13  first  wild  beast,  whose  deadly  wound  was  healed.  And  he  doth 
great  wonders,  so  that  he  even  maketh  fire  to  come  down  out  of 

14  heaven  to  the  earth  in  the  sight  of  men.  And  he  deceiveth  them 
that  dwell  on  the  earth  by  the  wonders  which  it  is  given  him  to 
do  before  the  wild  beast :  saying  to  them  that  dwell  on  the  earth, 
to  make  an  image  to  the  wild  beast  which  had  the  wound  by  the 

15  swonl,  and  yet  lived.  And  it  was  given  him  to  give  breath  to  the 
image  of  the  wild  beast :  so  that  the  image  of  the  wild  beast 
should  speak  :    and  he  will  cause  that  as  many  as  will  not  wor- 

16  ship  the  image  of  the  wild  beast  shall  be  killed.     And  he  causeth 

9.  If  any  man  have  an  ear,  let  him  hear — It  was  said  before,  He  that  hath  an 
ear,  let  him  hear.  This  expression,  if  any,  seems  to  imply  that  scarce  will  any 
that  hath  an  ear  be  found.  Let  him  hear — With  all  attention,  the  following 
warning,  and  the  whole  description  of  the  beast. 

10.  If  any  man  leadeth  into  captivity — God  will  in  due  time  repay  the  follow, 
ers  of  the  beast  in  their  own  kind.  Meanwhile  here  is  the  patience  and  faithjul. 
ness  of  the  saints — Exercised  :  their  patience,  by  enduring  captivity  or  imprison- 
ment :  their  faithfulness,  by  resisting  unto  blood. 

11.  And  I  saw  another  wild  beast — So  he  is  once  termed,  to  show  his  fierce- 
ness and  strength  ;  but  in  all  other  places,  The  false  prophet.  He  comes  to 
confirm  the  kingdom  of  the  first  beast,  coming  up — After  the  other  had  long 
exercised  his  authority,  out  of  the  earth — Out  of  Asia.  But  he  is  not  yet  come, 
though  he  cannot  be  far  off.  For  he  is  to  appear  at  the  end  of  the  forty-two 
months  of  the  first  beast.  And  he  had  two  horns  like  a  lamb — A  mild,  innocent 
appearance,  but  he  spake  like  a  dragon — Venomous,  fiery,  dreadful  :  so  do  those 
who  are  zealous  for  the  beast. 

12.  And  he  exerciseth  all  the  authority  of  the  first  wild  beast — Described 
in  the  2d,  4th,  5th,  and  7th  verses,  before  him — For  they  are  both  together ; 
whose  deadly  wound  was  healed — More  thoroughly  healed  by  means  of  the 
second  beast. 

!3.  He  maketh  fire — Real  fire,  to  come  down — By  the  power  of  the  devil. 

14.  Before  the  wild  beast — Whose  usurped  majesty  is  confirmed  by  these  won- 
ders  ;  saying  to  them — As  if  it  were  from  God,  to  make  an  image  to  the  wild 
beast — Like  that  of  Nebuchadnezzar,  whether  of  gold,  silver,  or  stone.  The 
original  image  will  be  set  up  where  the  beast  himself  shall  appoint.  But  abun- 
dance of  copies  will  be  taken,  which  may  be  carried  into  all  parts,  like  those  of 
Diana  of  Ephesus. 

15.  So  that  the  image  of  the  wild  beast  should  speak — Many  instancts  of  thif 
iind  have  been  already  among  the  papists  as  well  as  the  heathens ;  and  as  many 
at  will  not  worship — When  -it  is  required  of  them  ;  as  it  will  be  of  all  that 
buy  or  sell,  shall  be  killed — By  this  the  pope  manifests  that  he  is  antichrist, 
directly  contrary  to  Christ.  It  is  Christ  who  shed  his  own  blood.  It  is  anti- 
Christ  who  sheds  the  blood  of  others.  And  yet  it  seems  his  last  and  mOst 
cruel  persecution  is  to  come.  This  persecution,  the  reverse  of  all  that  pre. 
ceded,  will,  as  we  may  gather  from  many  scriptures,  fall  chiefly  on  the  outward 
court  worshippers,  the  formal  Christians.  It  is  probable  that  few  real,  inward 
Christians,  shall  perish  by  it ;  on  the  contrary,  those  who  watch  and  pray  always, 
shall  be  accounted  worthy  to  escape  all  these  things,  and  to  stand  before  the  Sob 
of  man    Luke  xxi,  36. 


CHAPTER  XIV.  705 

all,  both  small  and  great,  both  rich  and  poor,  both  free  and  slu*'es, 

17  to  receive  a  mark  on  the  right  hand  or  on  the  forehead;  That 
no  man  might  buy  or  sell  but  he  that  had  the  mark,  the  name  of 

18  the  wild  beast,  or  the  number  of  his  name.  Here  is  the  wisdom. 
Let  him  that  hath  understanding  count  the  number  of  the  wild 
beast :  for  it  is  the  number  of  a  man  :  and  his  number  is  six 
hundred  sixty-six. 

XIV  And  I  looked,  and  behold  the  Lamb  standing  on  Mount  Sion, 
and  with  him  a  hundred  forty-four  thousand,  having  his  name  and 

2  the  name  of  his  Father  written  on  their  foreheads.  And  I  heard 
a  sound  out  of  heaven,  as  a  sound  of  many  waters,  and  as  a  sound 
of  a  great  thunder;  and  the  sound  which  I  heard  was  as  of  harpers 

3  harping  on  their  harps.  And  they  sing  a  new  song  before  the 
throne,  and  before  the  four  living  creatures,  and  the  elders  :  and 

16.  On  their  forehead — The  most  zealous  of  his  followers  will  probably  choose 
this.     Others  may  receive  it  on  their  hand. 

17.  That  no  man  might  buy  or  sell — Such  edicts  have  been  published  long 
since  against  the  poor  Vaudois ;  but  he  that  had  the  mark,  namely,  the  name 
oj  the  first  beast,  or  the  number  of  his  name — The  name  of  the  beast  is  that 
which  he  bears  through  his  whole  duration,  viz.  that  of  papa  or  pope.  The 
number  of  his  name  is  the  whole  lime  during  which  he  bears  this  name.  Who- 
soever therefore  receives  the  mark  of  the  beast,  does  as  much  as  if  he  said 
expressly,  "  I  acknowledge  the  present  papacy  as  proceeding  Irom  God:"  or, 
"  I  acknowledge  that  what  St.  Gregory  VII.  aas  done  according  to  his  legend, 
(authorized  from  Benedict  XIII.,)  and  what  has  been  maintained  in  virtue 
thereof,  by  his  successors  to  this  day,  is  from  God."  By  the  former,  a  man 
hath  the  name  of  the  beast,  as  a  mark ;  by  the  latter,  the  number  of  his  name. 
In  a  word,  to  have  the  name  of  the  beast  is  to  acknowledge  his  papal  holi- 
ness: to  have  the  number  of  his  name  is  to  acknowledge  the  papal  succession. 
The  second  beast  will  enforce  the  receiving  this  mark,  under  the  severest 
penalties. 

18.  Here  is  the  wisdom — To  be  exercised.  The  patience  of  the  saints  availed 
against  the  power  of  the  first  beast :  the  wisdom  God  giveth  them  will  avail 
against  the  subtlety  of  the  second.  Let  him  that  hath  understanding — "Which 
is  a  gift  of  God,  subservient  to  that  wisdom,  count  the  number  of  the  wild 
beast — Surely  none  can  be  blamed  for  attempting  to  obey  this  command,  for 
it  is  the  number  of  a  man — A  number  of  such  years  as  are  common  among 
men,  a7id  his  number  is  six  hundred  sixty-six  years.  So  long  shall  he  endure 
from  his  first  appearing. 

XIV.  1.  And  I  saw  on  Mount  Sion,  the  heavenly  Sion,  a  hundred  forty-four 
thousand — Either  those  out  of  all  mankind  who  had  been  the  most  eminently 
holy,  :;:•  the  most  holy  out  of  the  twelve  tribes  of  Israel,  the  same  that  were 
mentioned,  chap,  vii,  4,  and  perhaps  also,  chap,  xv,  2.  But  they  were  then 
in  the  world,  and  were  sealed  in  their  foreheads,  to  preserve  them  from  rht^ 
plagues  that  were  to  follow.  They  are  now  in  safety,  and  have  the  name  nf 
t\e  Lamb  and  of  his  Father  written  on  their  foreheads — As  being  the  redeemed 
cf  God  and  of  the  Lamb,  his  now  unalienable  property.  This  prophecy  oflcri 
introduces  the  inhabitants  of  heaven  as  a  kind  of  chorus  with  great  prop:>ty 
and  elegance.  The  Church  above  making  suitable  reflections  on  the  granii' 
events  which  are  foretold  in  this  book,  greatly  serves  to  raise  the  attention  oi 
real  Christians,  and  to  teach  the  high  concern  they  have  in  them.  Thus  is  the 
Church  on  earth  instructed,  animated,  and  encouraged,  by  the  sentiments,  temper 
and  devotion  of  the  Church  in  heaven. 

2.  And  I  heard  a.  sound  out  of  heaven — Sounding  clearer  and  clearer:  first,  at 
a  distance,  as  the  sound  of  rnany  waters  or  thunders;  and  afterward,  being 
nearer,  it  was  as  of  harpers  harping  on  their  harps.  It  sounded  vocally  an? 
.nstruraentally  at  once. 

3.  And  they — The  hundred  forty-four  thousand,  sing  a  new  song;  and  none 
could  learn  that  song — To  sing  and  play  it  in  the  same  manner,  hut  the  hundrea 


7<>6  THE  REVELAllON 

none  could  learn  the  song  but  the  hundred  forty-Jbur  thousand. 
1  who  were  redeemed  from  the  earth.  These  are  they  who  had 
not  been  defiled  with  women  ;  for  they  are  virgins  :  these  are 
they  who  follow  the  Lamb  wliithersoever  he  goeth.  These  were 
redeemed   from  among  men  :    first  fruits  to  God  and  the    [.,amb. 

5  And  in  their  mouth  there  was  found  no  guile  :  they  are  without 
fault. 

6  And  I  saw  another  angel  flying  in  the  midst  of  heaven,  havinp 
an  everlasting  Gospel  to  preach  to  them  that  dwell  on  the  earth, 

7  and  to  every  nation,  and  tribe,  and  tongue,  and  people .  Saying 
with  a  loud  voice,  Fear  God,  and  give  glory  to  him ;  for  the  horn 
of  his  judgment  is  come  :  and  worship  him  that  made  the  heaven, 
and  the  earth,  and  the  sea,  and  fountains  of  water. 

8  And  another  angel  followed,  saying,  Babylon  the  great  is  fallen, 
is  fallen  ;  she  that  hath  made  all  nations  drink  of  the  wine  of  her 
fornication. 


forty-four  thousand  who  were  redeemtd  from  the  earth — From  among'  men  :  from 
all  sin. 

t.  These  are  they  who  had  not  been  defiled  with  women — It  seems  that  the 
deepest  defilement,  and  the  most  alluring  temptation,  is  put  for  every  other. 
The7j  are  virgins — Unspotted  souls  ;  such  as  have  preserved  universal  purity. 
These  are  they  who  follow  the  Lamb — Who  are  nearest  to  him.  This  is  not 
their  character,  but  llieir  reward.  First  fruits — Of  the  glorified  spirits.  Who  is 
ambitious  to  he  of  this  number? 

5.  And.  in  their  mouth  there  was  found  no  guile — (Part  for  the  whole,)  nothing 
untrue,  unkind,  unholy.  They  are  without  fault — Having  preserved  inviolate  a 
virgin  purity,  both  of  soul  and  body. 

6.  And  I  saw  another  angel — A  second  is  mentioned,  ver.  8 ;  a  third,  ver.  9 
These  three  denote  great  messengers  of  God,  with  their  assistants,  three  men  who 
bring  messages  from  God  to  men.  The  first  exhorts  to  the  fear  and  worship  of 
God  ;  the  second  proclaims  the  fill  of  Babylon  ;  the  third  gives  warning  concern- 
ing the  beast.  Happy  are  they  who  make  the  right  use  of  these  Divine  messages  ! 
Flying — Going  on  swiftly,  in  the  midst  of  heaven — Breadthwise,  having  an  ever- 
lasting Gospel — Not  the  Gospel  properly  so  called  ;  but  a  gospel,  or  joyful  message, 
which  was  to  have  an  influence  on  all  ages,  to  preach  to  every  nation,  and  tribe, 
and  tongue,  and  people — Both  to  Jew  and  Gentile,  even  as  far  as  the  authority  of 
the  beast  had  extended. 

7.  Fear  God,  and  give  glory  to  him  ;  for  the  hour  of  his  judgment  is  come — The 
jovful  message  is  properly  this,  that  the  hour  of  God's  judgment  is  come. 
And  hence  is  that  admonition  drawn,  Fear  God,  and  give  glory  to  him:  they 
who  do  this  will  not  worship  the  beast,  neither  any  image  or  idol  whatsoever; 
and  worship  him  that  made — Whereby  he  is  absolutely  distinguished  from  idols 
of  every  kind,  the  heaven,  and  the  earth,  and  the  sea,  and  fountains  of  water — 
And  they  who  worship  him  shall  be  delivered  when  the  angels  pour  out  their 
phials  on  the  earth,  sea,  fountains  of  water,  on  the  sun,  and  in  the  air. 

8.  And  another  angel  followed,  saying,  Babylon  is  fallen — With  the  overthrow 
of  Babylon,  that  of  all  the  enemies  of  Christ,  and  consequently  happier  times  are 
connected.  Babylon  the  great — So  the  city  of  Rome  is  called  upon  many  ac 
counts.  Babylon  was  magnificent,  strong,  proud,  powerful.  So  is  Rome  also 
Bibylon  was  first,  Rome  afterward,  t!ie  residence  of  the  emperors  of  the  world 
What  Babylon  was  to  Israel  of  old,  Rome  hath  been  both  to  the  literal  and  spi 
ritual  Israel  of  God.  Hence  the  liberty  of  the  ancient  Jews  was  connected  ~'fi 
-he  overthrow  of  the  Babylonish  empire.  And  when  Rome  is  finally  overth-own 
.hen  the  people  of  God  will  be  at  liberty. 

Whenever  Babylon  is  mentioned  in  this  book,  the  great  is  added  ;  lo  teach  U8 
that  Rome  then  commenced  Babylon,  when  it  coumienced  the  great  city  :  when 
it  swallowed  up  the  Grecian  monarchy  and  its  fragments,  in  Syria  in  particular  . 
and  in  cons(!f]uence  of  this  obtained  dominion  over  Jerusalem  about  sixty  years 
before  the  birth  of  Christ.     Then  it  began,  but  it  will  not  cease  to  be  Babylon 


CHAPTER  XIV.  7C"7 

9  And  a  third  angel  followed  them  ;  saying  with  a  loud  voice,  If 
any  one  worship  the  wild  beast  and  his  image,  and  receive  his  mark 

lO  on  his  forehead  or  on  his  hand,  He  shall  also  drink  of  the  wine  of 
the  wrath  of  God,  which  is  poured  unmixed  inta  the  cup  of  his 
indignation,  and  shall  be  tormented  with  fire  and  brimstone,  in  the 

i  I  presence  of  the  angels,  and  in  the  presence  of  the  Lamb.  And 
the  smoke  of  their  torment  ascendeth  for  ever  and  ever,  and  they 
have  no  rest  day  or  night,  who  worshipped  the  wild  beast  and  his 

12  iraige,  and  whosoever  receiveth  the  mark  of  his  name  Here  is 
the  patience  of  the  saints,  who  keep  the  commandments  of  God, 
and  the  faith  of  Jesus. 

13  And  I  heard  a  voice  out  of  heaven,  saying,  Write  :   From  hence 
forth   happy  are  the  dead   who  die  in  the  Lord :    Yea,  (saith  the 
Spirit,)  that  they  may  rest  from  their  labours.    Their  works  follow 
them 

till  it  IS  rina.iy  destroyed.  Its  spiritual  greatness  began  in  the  fifth  century,  and 
increased  from  age  to  age.  It  seems  it  will  come  to  its  utmost  height  just  before 
its  filial  overthrow. 

Her  fornication  is  her  idolatry,  invocation  of  saints  and  angels,  worship  of 
images,  human  traditions,  with  all  that  outward  pomp,  yea,  and  that  fierce 
and  bloody  zeal  wherewith  she  pretends  to  serve  God.  But  with  spiritual  for 
nication,  as  elsewhere,  so  in  Rome,  fleshly  fornication  is  joined  abundantly. 
Witness  the  stews  there,  licensed  by  the  pope,  which  are  no  inconsiderable 
branch  of  his  revenue.  This  is  fitly  compared  to  wine,  because  of  its  intoxi- 
cating nature. 

Of  this  wine  she  hath  indeed  rnaih  all  nations  drink,  more  especially  by  hei 
later  missions.  We  may  observe,  this  making  them  drink  is  not  ascribed  to  the 
beast,  but  to  Babylon.  For  Rome  ilselt",  the  Roman  inquisitions,  congrega- 
tions, and  Jesuits,  continually  propagate  their  idolatrous  doctrines  and  practices, 
with  or  without  the  consent  of  this  or  that  pope,  who  himself  is  not  secure  from 
their  censure. 

9.  And  a  third  angel  followed — At  no  great  distance  of  time,  saying.  If  any 
one  worship  the  wild  beast — This  worship  consists,  partly  in  an  inward  submission, 
a  persuasion  that  all  who  are  subject  to  Christ  must  be  subject  to  the  beast,  or 
they  cannot  receive  the  influences  of  Divine  grace;  or,  as  their  expression  is, 
"  There  is  no  salvation  out  of  the  Church."  Partly  in  a  suitable  oi'tward  reve. 
rence  to  the  beast  himself,  and  consequently  to  his  image. 

JO.  He  shall  drink — With  B;iby!on,  chap,  xvi,  19,  and  shall  be  torn,  nted — With 
the  beast,  chap,  xx,  10.  In  all  tlie  Scripture  there  is  not  another  so  terrible 
threatening  as  tiiis.  And  God  by  this  greater  fear  arms  his  servants  against  the 
fear  of  tlie  beast.  The  irrath  of  God  which  is  poured  unmixed — Without  any  mix- 
ture of  mercy,  without  hope,  into  the  cup  of  his  indignation — And  is  no  real  an- 
ger  implied  in  all  tiiis  ?  O  what  will  not  even  wise  men  assert  to  serve  a  hypo 
thesis  ! 

11.  And  the  sinoke — From  the  fire  and  brimstone,  wherein  they  are  tormented 
— ascendeth  for  ever  and  ever — God  grant  thou  and  I  may  never  try  the  atrict, 
literal  eternity  of  this  torment ! 

12.  Here  is  the  patience  of  the  saints — Seen;  in  suffering  all  things  rather  thaii 
receive  this  mark  ;  who  keep  the  commandments  of  God — The  character  of  all 
:r  le  saints,  and  particularly  tlie  great  command  to  helievp  in  Jesus. 

13.  And  I  heard  a  voice — This  is  m(/st  seasonably  heard,  when  the  beast  is  in 
nis  highest  power  and  fury  ;  out  of  heaven — Probably  from  a  departed  saint ; 
Write — He  was  at  first  commanded  to  write  the  whole  book.  Whenever  this  is 
repeated,  it  denotes  something  peculiarly  observable.  Happy  are  the  dead  {from 
henceforth  particularly) — 1.  Because  they  escape  the  approaching  calamities;  2. 
Because  they  already  enjoy  so  near  an  approach  to  glory  ;  jcho  die  in  the  Lord — 
III  the  faitli  of  the  Lord  Jesus  :  for  they  rest — No  pain,  no  purgatory  follows; 
but  pure  unmixed  happiness  :  from  their  labours — And  the  more  laborious  then 
life  was,  the  sweeter  is  their  rest.     How  different  this  state  from  that  of  tliose 


70«  THE  REVELATION 

14  And  I  looked,  and  behold  a  white  cloud,  and  on  the  cloud  oiva. 
sitting  like  a  son  of  man,  having  a  golden  crown  on  his  head,  and 

15  a  sharp  sickle  in  his  hand.  And  another  angel  came  out  of  the 
temple,  crying  with  a  loud  voice  to  him  that  sat  on  the  cloud, 
Thrust  in  thy  sickle  and  reap  ;  for  the  time  to  reap  is  come  :  for 

1 1)  the  harvest  of  the  earth  is  ripe.  And  he  that  sat  on  the  cloud 
thrust  in  his  sickle  upon  the  earth,  and  the  earth  was  reaped. 

17       And  another  angel  came  out  of  the  temple  which  is  ir    ^aven  ; 

IS  and  he  also  had  a  sharp  sickle.  And  another  angel  came  ut  frcm 
the  altar,  who  had  power  over  fire,  and  cried  with  a  loud  cry  to 
him  that  had  the  sharp  sickle,  saying.  Thrust  in  thy  sickle,  and  lop 
off  the  clusters  of  the  vine  of  the  earth  ;  for  her  grapes  are  fully 

19  ripe.  And  the  angel  thrust  in  his  sickle  upon  the  earth,  and  lop- 
ped off  tlie  vine  of  the  earth,  and  cast  it  into  the  great  wine  press 

20  of  the  wrath  of  God.  And  the  wine  press  was  trodden  without  the 
city,  and  blood  came  out  of  the  wine  press,  even  to  the  horses' 
bridles,  one  thousand  six  hundred  furlongs. 

XY.     And  I  saw  another  sign  m  heaven  great  and  wonderful,  seven 

angels  having  the  seven  last  plagues  :   for  by  them  the  wrath  of 

2  God  is  fulfilled.    And  I  saw  as  it  were  a  sea  of  glass  mingled  with 


ver.  11,  who  have  no  rest  day  or  night.'  Reader,  which  wilt  thou  choose? 
Their  works — Each  one's  peculiar  works  ;  follow — Or  accompany  them:  that  is, 
the  fruit  of  their  works.  Their  works  do  not  go  before,  to  procure  them  admit, 
tance  into  the  mansions  of  joy ;  but  they  follow  them  when  admitted. 

14.  In  the  following  verses,  under  the  emblem  of  a  harvest  and  a  vintage,  are 
signified  two  general  visitations :  First,  many  good  men  are  taken  from  the 
earth  by  the  harvest;  then  many  sinners  during  the  vintage.  The  latter  is  alto- 
gether  a  penal  visitation  ;  tiie  former  seems  to  be  altogether  gracious.  Here  is 
no  reference  in  either  to  the  day  of  judgment,  but  to  a  season  which  cannot  be 
far  off.  And  I  saio  a  white  cloud — An  emblem  of  mercy  ;  and  on  the  cloud  sat 
one  like  a  son  of  man — An  angel  in  a  human  shape,  sent  by  Christ,  the  Lord 
both  of  the  vintage  and  the  harvest ;  having  a  golden  crown  on  his  head — In  token 
of  his  high  dignity ;  and  a  sharp  sickle  in  his  hand — The  sharper,  the  welcomer 
to  the  righteous. 

15.  And  another  angel  came  out  of  the  temple,  {which  is  in  heaven,)  ver.  17. 
Out  of  v/hich  came  the  judgments  of  God  in  the  appointed  seasons.  Crying—' 
By  the  command  of  God,  Thrust  in  thy  sickle  for  the  harvest  is  ripe — This 
implies  a  high  degree  of  holiness  in  those  good  men,  and  an  earnest  desire  to 
be  with  God. 

18.  And  another  angel  from  the  altar — Of  burnt  offerings;  from  whence  the 
martyrs  had  cried  for  vengeance  ;  who  had,  power  over  fire — As  the  angel  of  the 
waters,  chap,  xvi,  5,  had  over  water;  cried,  saying.  Lop  off  the  clusters  of  the  vine 
of  the  earth — All  the  wicked  are  considered  as  constituting  one  body. 

20.  And  the  wine  press  was  trodden — By  the  Son  of  God,  chap,  xix,  15,  with- 
out the  city  of  Jerusalem.  They  to  whom  St.  John  writes,  when  a  man  said, 
The  city,  immediately  understood  this  ;  and  blood  came  out  of  the  wine  press,  even 
to  the  horses'  bridles — So  deep,  at  its  first  flowing  from  the  wine  press  ;  one  thou- 
sand six  hundred  furlongs — So  far  :  at  least  two  hundred  miles  through  the  whole 
land  of  Palestine. 

XV.  1.  And  I  saw  seven  holy  angels,  having  the  seven  last  plagues — Before 
they  had  the  phials,  which  were  as  instruments  whereby  those  plagues  were  to 
be  conveyed.  They  are  termed  the  last,  because  by  tliem  the  wrath  o'"  God  is 
fulfilled.  Hitherto  God  had  borne  his  enemies  with  much  long-suffering,  but 
now  his  wrath  goes  forth  to  the  uttermost,  pouring  plagues  on  the  earth  from 
ono  end  to  the  other,  and  around  its  whole  circumference.  But  even  after  thes« 
plagues,  the  holy  wrath  of  God  against  his  other  enemies  does  not  cease,  enap 
XX,  15. 

2.  The  song  was  sung,  while  the  angels  were  coming  out  with  their  plague* 


CHAPTER  XV.  709 

hre  and  ihem  that  gained  the  victory  over  the  wild  beast,  and  ovei 
his  image,  and  over  the  number  of  his  name,  standing  at  the  sea 
J  of  glass,  and  having  the  harps  of  God.  And  they  sing  tlie  song  of 
Moses,  the  servant  of  God,  and  the  song  of  the  Lamb,  saying. 
Great  and  wonderful  are  thy  works,  Lord  God  Almighty  ;  righteous 

4  and  true  are  thy  ways,  O  King  of  the  nations  !  Who  would  not 
fear  thee,  O  Lord,  and  glorify  thy  name?  For  tl  ou  only  art  gra- 
cious :  for  all  \S>^  nations  shall  come  and  worship  before  thee  •  for 
thy  judgments  are  made  manifest. 

j       And  after  these  things  I  looked,  and   the   temple   ot   the  taber- 

5  nacle  of  the  testimony  was  open  in  heaven :  And  the  seven  angels 
that  had  the  seven  plagues  came  out  of  the  temple  clothed  in 
pure,  white  linen,  and  having  their  breasts  girt  with  golden  girdles. 

who  are  therefore  mentioned  both  before  and  after  it,  ver.  1,  6.  And  I  saw  as 
it  yeere  a  sea  of  glass,  mingled  with  fire — It  was  before  clear  as  crystal,  cliap.  iv, 
6;  but  now  mingled  vnth  fire — Which  devours  the  adversaries,  and  them  that 
gained,  or  were  gaining,  the  victory  over  the  wild  beast — More  of  whom  were  yet 
to  come.  The  mark  of  the  beast,  the  uiark  of  his  name,  and  the  number  of  his 
name,  seem  to  mean  liere  nearly  the  same  tiling;  standing  at  the  sea  of  glass — 
Which  was  before  the  throne ;  having  the  harps  of  God — Given  by  him,  and 
appropriated  to  his  praise. 

3.  And  they  sing  the  song  of  Moses — So  called,  partly  from  its  near  agreement 
with  the  wo-ds  of  that  song  which  he  sung  after  passing  the  Red  Sea,  Exod.  xv, 
11  ;  and  of  that  which  he  taught  the  children  of  Israel  a  little  before  his  death, 
Deut.  xxxii,  3,  4.  But  chiefly  because  Moses  was  the  minister  and  repre- 
sentative of  the  Jewish  Church,  as  Christ  is  of  the  Church  universal.  Therefore 
it  is  also  termed  The  song  of  the  Lamb.  It  consi^^rs  of  six  parts,  which  answer 
each  other : — 

1.  Great  and  wonderful  are  thy  2.  For  thou  only  art  gracious : 

works,  Lord  God  Almighty; 

3.  Just  and  true  are  thy  ways,  4.  For  all  the  nations  shall  come 

O  King  of  the  nations  ;  and  worship  before  thee  : 

5.  Who  would  not  fear  thee,  O  6.  For  thy  judgments  are  made 

Lord,  and  glorify  thy  name  ?  manifest. 

We  know  and  acknowledge,  that  all  thy  works  in  and  toward  all  thy  creatures 
are  great  and  wonderful :  that  thy  ways  with  all  the  children  of  men,  good  and 
evil,  are  just  and  true.  For  thou  only  art  gracious — And  this  grace  is  the  spring 
of  all  those  wonderful  works,  even  of  his  destroyitig  the  enemies  of  his  people. 
Accordingly  in  the  136th  Psalm,  that  clause,  for  his  mercy  endureth  for  ever, 
is  subjoined  to  the  thanksgiving  for  his  works  of  vengeance,  as  well  as  for  hisi 
delivering  the  righteous  :  for  all  the  nations  shall  come  and  uorship  before  thee — 
They  shall  serve  thee  as  their  King  with  joyful  reverence.  This  is  a  glorious, 
testimony  of  the  future  conversion  of  all  the  heathens.  The  Christians  are  now 
a  little  flock  ;  they  who  do  not  worship  God  an  immense  multitude.  But  all  the 
nations  shall  come  from  all  parts  of  the  earth  to  worship  hi;n,  ind  glorify  his 
name  :  for  thy  judgments  are  made  manifest — And  then  the  inhabitants  of  the 
earth  will  at  length  learn  to  fear  him. 

5.  After  these  things  the  temple  of  the  tabernacle  of  the  testimony — The  holiest 
pf  all,  was  opened — Disclosing  a  new  theatre,  for  the  coming  forth  of  the  judg. 
Dients  of  God,  now  made  manifest. 

6.  And  the  seven  angels  came  out  of  the  temple — As  having  received  their 
instructions  from  the  oracle  of  God  himself.  St.  John  saw  them  in  heaven,  (ver. 
1,)  before  they  went  into  the  temple.  They  appeared  in  habits  like  those  the 
high  priest  wore,  when  he  went  into  the  most  holy  place  to  consult  the  oracle. 
In  this  was  the  vi-'ible  testimony  of  God's  presence;  clothed  in  pure,  white  linen 
— Linen  is  the  h^bit  of  service  and  attendance  ;  pure — Unspotted^  unsullied 
^hite — Or  bright  and  shining,  which  implies  much  more  than  bare  innocence 
Hnd  having  their  breasts  girt  with  golden  girdles — In  token  of  their  high  dignit' 
»nd  glorious  rest- 


r^O  THE  REVELATION. 

7  And  one  of  the  four  living  creatures  gave  the  seven  jingels  sepet 

8  gv-«SJen_  phials  full  of  the  wrath  of  God,  who  liveth  for  ever.  And 
the  temple  was  filled  with  smoke  from  the  glory  of  God,  and  from 
his  power :  and  none  could  go  into  the  temple,  till  the  s  jven 
plagues  of  the  seven  angels  were  fulfilled. 

XVI.     And   I   heard   a  loud  voice  out  of  the   temple,  saying  to  the 
seven  angeis.  Go    pour  out  the  seven  phials  of  the  wrath  of  God 

2  upon  the  earth.  Anr^  the  first  went  and  poured  out  his  phial  upon 
the  earth,  and  tliere  C3me  a  grievous  ulcer  on  the  men  that  had 

3  the  mark  of  the  wild  beast,  and  that  worshipped  his  image.  And 
the  second  poured  out  his  pl\h\  upon  the  sea,  and  it  became  blood, 
as  the  blood  of  a  dead  man.  and  every  living  soul  in  the  sea  died. 

4  And  the  third  poured   out   nis  ohial   on  the  rivers  and  fountains 
3  of  water,  and  they  became  biood      And  I  heard  the  angel  of  the 

waters   saying.   Righteous   art  thou    who  art,  and  who  wast,  the 
6  Gracious  One  ;   because  thou   hasi   jiidged   thus.     For  they  have 


7.  And  one  of  the  four  living  creatures  gave  tJr  't':en  angels — After  they  were 
come  out  of  the  temple,  seven  golden  phials — Or  LtvIs,  The  Greek  word  sio-ni- 
ties  vessels  broader  at  the  top  than  at  the  bottoi*  ;  ,'ull  of  the  wrath  of  God,  who 
liveth  for  ever  and  ever — A  circumstance  which  a.Us  greatly  to  the  dreadfulnesH 
of  his  wrath. 

8.  And  the  temple  was  filled  with  smoke — The  cloud  of  gflory  '"as  the  visible 
manifestation  of  God's  presence  in  the  tabernacle  and  temple.  It  was  a  sign  of 
protection  at  erecting  the  tabernacle  and  at  the  dedication  of  the  tt-,T!ple.  But 
in  the  judgment  of  Korah,  the  glory  of  the  Lord  appeared,  when  he  and  his  com 
panions  wore  swallowed  up  by  the  earth.  So  proper  is  the  emblem  of  smok« 
from  the  glory  of  God,  or  from  the  cloud  of  glory,  to  express  the  execution  ol 
judgment,  as  well  as  to  be  a  sign  of  favour.  Both  proceed  from  the  power  of 
God,  and  in  both  he  is  glorified ;  and  none — Not  even  of  those  who  ordinarily 
stood  before  God,  could  go  into  the  temple — That  is,  into  the  inmost  part  of  it, 
till  the  seven  plagues  of  the  seven  angels  were  fulfilled — Which  did  not  take  up 
a  long  time,  like  the  seven  trumpets,  but  swiftly  followed  each  other. 

XVI.  1.  Pour  out  the  seven  phials — The  epistles  to  the  seven  Churches  are 
divided  into  three  and  four  :  the  seven  seals,  and  so  the  trumpets  and  pliials,  into 
four  and  three.  The  trumpets  gradually,  and  in  a  long  tract  of  time,  overthrow 
the  kingdoms  of  the  world  ;  the  phials  destroy  chiefly  the  beast  and  his  followers, 
with  a  swift  and  impetuous  force.  The  four  first  affect  the  earth,  the  sea,  the 
rivers,  the  sun  ;  the  rest  fall  elsewhere,  and  are  much  more  terrible. 

2.  And  the  first  went — So  the  second,  third,  ^c,  without  adding  angel,  to 
denote  the  utmost  swiftness :  of  wliich  this  also  is  a  token,  that  there  is  no  period 
of  time  mentioned  in  the  pouring  out  of  each  phial.  They  have  a  great  resem- 
blance to  the  plagues  of  Egypt,  which  the  Hebrews  generally  suppose  to  have 
been  a  month  distant  from  each  other.  Perhaps  so  may  the  phials  ;  but  they  are 
all  yet  to  come  :  and  poured  out  his  phial  upon  the  earth — Literally  taken,  and 
there  came  a  grievous  ulcer — As  in  Egypt,  Exod.  ix,  10,  11  ;  on  the  men  who  had 
the  mark  of  the  wild  beast — All  of  them,  and  them  only.  All  these  plagues  seen, 
to  be  described  in  proper,  not  figurative  words. 

3.  Tke  second  poured  out  his  phial  upon  the  sea — As  opposed  to  the  dry  'indj 
and  it  became  blood  as  of  a  dead  man — Thick,  congealed,  and  putrid  ,  anc  ^ter^ 
living  soul — Men,  beasts,  and  fishes,  whether  on  or  in  the  sea,  died. 

4.  The  third  poured  out  his  phial  on  the  rivers  and  fountains  of  water — Which 
were  all  over  the  earth;  and  they  became  blood— So  tlit  none  could  drink 
thereof. 

6.  The  Gracious  One — So  he  is  styled  when  his  judgments  are  abroad  :  and 
that  with  a  peculiar  propriety.  In  the  beginning  of  the  book  he  is  termed  the 
Almighty.  In  the  time  of  his  patience  he  is  praised  for  his  power,  which  other 
Wise  might  then  be  less  regarded.  In  l!i'»  time  of  his  taking  vengeance,  for  his 
•nercy      Of  his  povi"er  there  could  tht- u  be  no  doubt 


CHAPTER  XVI.  711 

shed  the  blood  of  saints  and  prophets,  and  thon  hast  given  them 

7  blood  to  drink.  They  are  worthy.  And  I  heard  another  from 
the  altar,  saying.   Yea,   Lord   God   Almighty  ;  true  and  righteous 

8  are   thy  judgments.     And   the   fourth  poured   out   his   phial   upon 

9  the  sun  ;  and  it  was  giA^en  him  to  scorch  the  men  with  fire.  Anr" 
the  men  were  scorched  exceedingly,  and  blasphemed  the  nami' 
of  God,   who   had   power  over  these  plagues  :   but  they  repented 

.0  not  to  give  him  glory.     And   the  fifth  poured  out   his   phial   upoi 

the  throne  of  the  wild  beast :  and  his  kingdom  was  darkened 
11  And  they  gnawed  their  tongues  for  pain,  and  blasphemed  the  Grd 

of  heaven,  because  of  their  pains,  and  because  of  their  ulcers,  and 
13  repented  not  of  their  works.     And  the   sixth  poured  out  his  phial 

upon  the  great  river  Euphrates,  and  the  water  of  it  was  dried  up. 
13  tfiat  tlie  way  of  the  kings  from  the  east  might  be  prepared.     And 

I  saw  out  of  the  mouth  of  the  dragon,  and  out  of  the  mouth  of  the 

6.  Thou  hast  given  them  blood  to  drink — Men  do  not  drink  out  of  the  seo,  Ijut 
out  of  fountains  and  rivers.  Therefore  this  is  fitly  added  here.  They  are  worthy 
—Is  subjoined  with  a  beautiful  abruptness. 

7.  Yea — Answering  the  angel  of  the  waters,  and  affirming  of  God's  judgments 
in  general  what  he  had  said  of  one  particular  judgment. 

8.  The  fourth  poured  out  his  phial  upon  (he  sun — Which  was  likewise  affected 
by  tlie  fourth  trumpet.  There  is  also  a  plain  resemblance  between  tlie  first, 
second,  and  third  phials,  and  the  first,  second,  and  third  trumpets  ;  and  it  was 
given  him — The  angel,  to  scorch  the  men — Who  had  the  mark  of  the  beast,  with 
fire — As  well  as  with  the  beams  of  the  sun.  So  tiiese  four  phials  affected  earth 
Water,  fire,  and  air. 

9.  And  the  men  blasphemed  God,  who  had  power  over  these  plagues — Thej 
jould  not  but  acknowledge  the  hand  of  God,  yet  did  they  harden  themselves 
against  him. 

10.  The  first  four  phials  are  closely  connected  together,  the  fifth  concerns 
the  throne  of  the  beast,  the  sixth  the  Mohammedans,  the  seventh  chiefly  the  hea- 
thens.  Tlie  four  first  phials  and  the  four  first  trumpets  go  round  tlie  whole  earth  ; 
the  three  last  phials  and  the  three  last  trumpets  go  lengthwise  over  the  earth  in 
a  straight  line. 

The  fifth  poured  out  his  phial  upon  the  throne  of  the  wild  beast — It  is  not  said, 
on  the  beast  and  his  throne.  Perhaps  tlie  .sea  will  then  be  vacant,  and  his  king, 
dom  was  darkened — With  a  lasting,  not  a  transient  darkness.  However,  the 
beast,  as  yet,  has  his  kingdom.  Afterward  the  woman  sits  upon  the  beast,  and 
then  it  is  said,  The  wild  beast  is  not,  chap,  .wii,  3,  7,  8. 

11.  And  they — His  followers,  gnawed  their  tongues — Out  of  furious  impatience, 
because  of  their  pains,  and  because  of  their  ulcers — Now  mentioned  together, 
and  in  the  plural  number,  to  signify  that  they  were  greatly  heightened  and  mul- 
tiplied. 

12.  And  the  sixth  poured  out  his  phial  upon  the  great  river  Euphrates — Afl'ected 
also  by  the  sixth  trumpet,  and  the  water  of  it — And  of  all  the  rivc.s  that  flow  into 
it,  was  dried  up — The  far  greater  part  of  the  Turkish  empire  lies  on  this  side  the 
Euphrates.  The  Romish  and  Mohammedan  affairs  ran  nearly  parallel  to  each 
other  for  several  ages.  In  the  seventh  century  was  Mohammed  himself,  and  a 
little  before  him  Bonifice  III.  with  his  universil  bishopric.  In  the  eleventh,  both 
the  Turks  and  Gregory  VII.  carried  ;ill  before  them.  In  the  year  1300,  Boni- 
face  appeared  with  his  two  swords  at  tiie  newly  erected  jubilee.  In  the  self. 
same  year  arose  the  Ottoman  Porte  ;  yea,  and  on  the  same  day.  And  here  the 
phial,  poured  out  on  the  throne  of  tiie  boast,  is  immediately  followed  by  thit 
poured  out  on  the  Euphrates,  that  the  way  for  the  kings  from  the  east  might  he 
prepared — Those  who  lie  east  from  the  Euphrates,  in  Persia,  India,  «Slc,  who  will 
rush  blindfold  upon  the  plagues  which  are  ready  for  them,  toward  the  holy  land, 
which  lies  west  of  the  Euphrates. 

13.  Out  of  the  mouth  of  the  dragon,  the  wild  beast,  and  the  false  prophet — It 
»eem8  the  dragon  fights  chiefly  against  God — the  beast  against  Christ — the  fals* 


7i2  THE  REVELATION 

wild  beast,  and  out  of  the  mouth  of  the  false  prophet,  Jiree  unclean 

i4  spirits  like  frogs,  go  forth,  (They  are   spirits  of  devils,  working 

miracles,)  to  the  kings  of  the  whole  world,  to  gather  them  unto  the 

15  battle  of  the  great  day  of  God,  the  Almighty.  (Behold,  I  come  as 
a  thef.     Happy  is  he  that  watcheth  and  keepelh  his  g.irme  its,  lest 

16  he  walk  naked,  and  they  see  his  shame.)  And  they  gathered  them 
together  to  the  place  which  is  called  in  the  Hebrew  Armageddon 

17  And  the  seventh  poured  out  his  phial  upon  the  air,  and  there  weol 
forth  a  loud  voice  out  of  the  temple  from  the  throne,  saying,  It  le 

i8  done.  And  there  were  lightnings,  and  voices,  and  thunders,  and  a 
great  earthquake  ;  such  as  had  not  been  since  men  were  upon  tba 

IB  earth,  such  an  earthquake  so  great.  And  the  great  city  was  spl't 
inro  inree  parts,  and  the  cities  of  the  nations  fell,  and  Babylon  the 
Great  was  remembered  before  God,  to  give  her  the  cup  of  the  wine 

20  of  the  fierceness  of  his  wrath.      And  every  island  fled  away,  and 

21  the  mountains  were  not  found.  And  a  great  hail,  every  hailstone 
about  the  weight  of  a  talent,  falleth  out  of  heaven  upon  the  men, 
and  the  men  blasphemed  God,  because  of  the  plague  of  the  hail; 
for  the  plague  thereof  is  exceeding  great. 

prophet  again.'-t  the  spirit  of  truth  ;  and  that  the  three  unclean  spirits  which  come 
i'roni  them,  aii'i  exactly  resemble  them,  endeavour  to  blacken  the  works  of  crea- 
tin,  of  redemption,  and  of  sanctificatiop.  The  false  prophet — So  is  the  second 
beast  frequently  named,  after  the  kingdom  of  the  first  i.«  darkened. 

For  he  can  then  no  loigei  prevail  by  main  strength,  and  so  works  by  lies  and 
deceit.  Mohammed  was  first  a  false  prophet,  and  afterward  a  powerful  prince. 
But  this  beast  was  first  powerful,  as  a  prince  :  afterward  a  false  prophet,  a  teacher 
of  lies-  Uke  frogs — Whose  abode  is  in  fens,  n.;,Tshes,  and  other  unclean  places, 
to  the  kings  of  the  whole  world — Both  Mohammedan  and  Pagan,  to  gather  them — 
To  the  assistance  of  their  threes  principals. 

15.  Behold,  I  come  as  a  thief — Suddenly,  unexpectedly.  Observe  the  beautiful 
abruptneps.  / — Jesus  Christ.  Hear  him  !  Happy  is  he  thai  watcheth — Looking 
continually  for  him  that  cometh  quickly,  and  keepeth  on  his  garments — Which 
men  use  to  put  off  when  they  sleep,  lest  he  walk  naked,  and  they  see  his  shame — 
Lest  he  lose  the  graces,  which  he  takes  no  care  to  keep,  and  otiiers  see  his  sin 
and  punishment. 

16.  And  they  gathered  them  together  to  Armageddon — Mageddon,  or  Megiddo, 
IS  frequently  mentioned  in  the  Old  Testament.  Armageddon  signifies  the  city  or 
the  mountain  of  Megiddo,  to  which  the  valley  of  Megiddo  adjoined.  This  was  a 
place  well  known  in  ancient  times,  for  many  memorable  occurrences ,  m  particu. 
lar,  the  slaughter  of  the  kings  of  Canaan,  related,  Judg.  v.  19.  Here  the  narra. 
tive  breaks  off.     It  is  resumed,  chap,  xix,  19. 

17.  And  the  seventh  poured  out  his  phial  upor  the  ,Jr — Which  encompasses  the 
whole  earth.  This  is  the  most  weighty  pnia;  of  all,  and  seems  to  take  up  more 
timq  than  any  of  the  preceding.  It  is  done-  -What  was  commanded,  ver.  1.  The 
pliiuls  are  poured  out. 

18.  And  a  great  earthquake,  such  as  had  not  been  since  men  wrre  upon  the  earth 
—It  was  therefore  a  literal,  not  a  figurative  earthquake. 

19.  And  the  great  city — Namely,  Jerusalem,  here  opposed  to  the  heathen 
cities  in  general,  and  particularly  to  rtome  ;  and  the  cities  of  the  nations  fell-- 
Were  utterly  overthrown,  and  Babylon  was  remembered  before  God — He  did  rot 
forget  the  vengeance  which  was  due  to  her,  though  tlie  execution  of  it  was  delayed. 

20.  Every  island  and  mountain  was  moved  out  of  its  place,  chap,  vi,  14,  but 
here  they  all  fiee  away.  What  a  change  must  this  make  in  the  face  of  this  ter- 
raqueous globe  !  And  yet  the  end  of  the  world  is  not  come. 

21.  And  a  great  hail  falleth  out  of  heaven — From  which  there  was  no  defence. 
From  the  earthquake  men  would  flee  into  the  fields.  But  here  also  they  are  met 
by  the  hail.  Nor  were  they  secure  if  they  returned  into  their  houses,  when  oa»h 
aailstone  weighed  sixty  pounds. 


CHAPTER  XVII.  713 

'CVII.      And  there  came  one  of  the  seven  angels  who  had  the  seven 

phials,  and  talked  with  me,  saying.  Come  hither,  I  will  show  thee 

the  judgment  of  the  great  whore,  that  sitteth  upon   many  waters ; 

i  With  whom  the  kmg.e  jf  the  earth  have  committed  fornication,  and 

he  inhabitants  of  the  earth  have  been  made  drunk  with  the  wine 

3  of  her  fornication.  And  he  carried  me  away  in  the  Spirit,  into  a 
wilderness,  and  I  saw  a  woman  sitting  upon  a  scarlet  wild  beast, 

4  full  of  names  of  blasphemy,  having  seven  heads  and  ten  horns.  An(? 
the  woman  was  arrayed  in  purple  and  scarlet,  and  adorned  with 
gold,  and  precioMS  stones,  and  pearls,  having  in  her  hand  a  golden 

6  cup,  full  of  abomination  and  filthiness  of  her  fornication  :  And  on 
her  forehead,  a  name  written.   Mystery  ;  Babylon  the   great,  the 

XVII.  1.  And  there  came  one  of  the  seven  angels  saying.  Come  hither — This 
relation  concerning  the  great  whore,  and  that  concerning  the  wife  of  the  Lami, 
;hap.  xxi,  9,  10,  have  the  same  introduction  in  token  of  the  exact  opposition  be. 
tween  them.  /  will  show  thee  the  judgment  of  the  great  whore — Wiiicli  is  now 
circumstantially  described,  that  sitteth  as  a  queen — In  pomp,  power,  ease,  and 
•uxury,  upon  many  waters — Many  people  and  nations,  ver.  15. 

2.  With  tohom  the  kings  of  the  earth — Both  ancient  and  modern,  for  many 
ages,  have  committed  fornicatwr, — By  partaking  of  her  idolatry  and  various 
wickedness,  and  the  inhabitants  of  the  earth — Tiie  common  people,  have  been 
made  drunk  with  the  wine  of  her  fornication — No  wine  can  more  thoroughly  in 
toxicate  tliose  who  drink  it,  than  falsu  zeal  does  the  followers  of  the  great  whore 

3.  And  he  carried  me  away — In  the  vision,  into  a  wilderness — The  Compagna 
di  Roma,  the  country  round  about  Rome,  is  now  a  wilderness,  compared  to  what 
it  was  once,  and  I  saw  a  woman — Both  the  Scripture  and  other  writers  frequently 
represent  a  city  under  this  emblem,  sitting  upon  a  scarlet  wild  beast — The  same 
wnich  is  described  in  the  thirteenth  chapter.  But  he  was  there  described,  as 
he  carried  on  his  own  designs  only:  here,  as  he  is  connected  with  the  whore. 
There  is  indeed  a  very  close  connection  between  them,  the  seven  heads  of  the 
beast  being  seven  hills  on  which  the  woman  sitteth.  And  yet  there  is  a  very 
remarkable  difference  between  them  :  between  the  papal  power  and  the  city  of 
Rome.  This  woman  is  the  city  of  Rome,  with  its  buildings  and  inhabitants  i 
especially  the  nobles.  The  beast  which  is  now  scarlct.coloured,  (bearing  the 
oloody  livery,  as  well  as  the  person  of  the  woman,)  appears  very  different  from 
before.  Therefore  St.  John  says  at  first  sight,  I  saw  a  beast,  not  the  beast  full 
of  names  of  blasphemy — He  had  before  a  name  of  bladphemy  upon  his  head,  chap, 
xiii,  1,  now  he  has  many.     From  the  time  of  Hildebrand,  the  blasphemous  titles 

•f  the  pope  have  been  abundantly  multiplied,  having  seven  heads — Which  reac'i 
in  a  succession  from  his  ascent  out  of  the  sea,  to  his  being  cast  into  the  lakt 
of  fill),  and  ten  horns — Which  are  cotemporary  with  each  oUlier,  and  belong  tc 
his  last  jieriod. 

4.  And  the  woman  was  arrayed — With  the  utmost  pomp  and  magnuicence,  in 
purple  and  scarlet — These  were  the  colours  of  the  imperial  habit ;  the  purple  in 
times  of  peace;  and  tlie  scarlet  in  times  of  war,  having  in  her  hand  a  golden 
•:«/)- -Like  the  ancient  B  ibylon,  Jer.  li,  7,  full  of  abominations — The  moof  abo 
ninable  doctrines  as  well  as  practices. 

5.  And  on  her  forehead  a  name  written — Wlier^is  the  saints  have  the  name  of 
'jrod  and  the  Lamb  on  their  foreheads,  Mysteii/ — Tiiis  very  word  was  inscribeo 
♦.T  the  front   )f  the  pope'>  mitre,  till  some  of  the  reformers  took   public  notice  cf 

Babylon  the  great — Benedict  XIII.,  in  his  proclamition  of  the  jubilee,  A  D 
I. '25,  explains  this  sufficiently.     His  words  are,  "To  this  holy  city,   famous  for 

he  memory  of  so  many  holy  martyrs,  run  with  religious  alacrity.  Hasten  to 
the   place  which  the    Lord  hath  chose.     Ascend   to  this  new  Jerusalem,  whence 

he  law  of  tiie  Lord  and  the  light  of  evangelical  truth  hath  flowed  forth  into  all 
oation  .,  from  the  very  first,  beginning  of  tiie  Church  ;  the  city  most  rightfully 
called  the  palace,  placed  for  the  pride  of  all  ages,  the  city  of  the  Lord,  the  Sion 
Oithe  Holy  One  of  Israel  :  this  catholic  and  apostolical  Roman  Church  is  the 
head  of  the  world    the  mother  of  all  believers,  the  faithful  interpreter  of  God 


714  THE  REVELATION 

6  mother  o(  harlots,  and  abominations  of  the  earth.  And  T  saw  tht 
woman  drunk  with  the  blood  of  the  saints,  ^nd  with  the  blood  of 
the  witnesses  of  Jesus.     And  when  I  saw,  I  wondered  exceedingly 

7  And  the  angel  said  to  me,  Wherefore  didst  thou  wonder?  I 
will  tell  thee  the  mystery  of  the  woman,  and  of  the  wild  beast  that 

6  carrieth  her,  which  hath  the  seven  heads  and  the  ten  horns.  The 
wild  beast  which  thou  sawest  was,  and  is  not,  and  shall  ascend  out 
of  the  bottomless  pit,  and  go  into  perdition  ;  and  they  that  dwel 
on  the  earth,  (whose  names  are  not  written  in  the  book  of  life  from 
the  foundation  of  the  world,)  shall  wonder  when  they  behold  the 

9  wild  beast,  that  he  was,  and  is  not,  and  yet  will  be.  Here  xs  the 
10  mind  that  hath  wisdom.     The  seven  heads  are  seven  hills,  on  which 

and  mistress  of  all  Churches."  But  God  somewhat  varies  the  style,  the  mother 
of  harlots — The  parent,  ringleader,  patroness,  and  nourisher  of  many  daughters 
that  closely  copy  after  her,  and  abominations — Of  every  kind,  spiritual  and  fleshly, 
of  the  earth — In  all  lands.     In  this  respect  slie  is  indeed  catholic  or  universal. 

6.  And  I  saw  the  woman  drunk  with  the  blood  of  the  saints — So  that  Rome  may 
well  be  called,  The  slaughter  house  of  the  martyrs.  She  hath  shed  nmch  Christian 
blood  in  every  age  ;  but  at  length  she  is  even  drunk  with  it,  at  the  time  to  which 
this  vision  refers.  The  witnesses  of  Jesus — The  preachers  of  his  word ;  and  J 
wondered  exceedingly— At  her  cruelty  and  the  patience  of  God. 

7.  /  will  tell  thee  the  mystery — The  hidden  meaning  of  this. 

8.  The  beast  which  thou  sawest,  (namely,  ver.  3,)  teas,  &c.  This  is  a  very 
observable  and  punctual  description  of  the  beast,  ver.  8,  10,  11.  His  whole  du 
ration  is  here  divided  into  three  periods,  which  are  expressed  in  a  fourfold 
manner. 

I.  He,  1.  wiis,  2.  and  is  not,  3.  and  will  ascend  out  of  the  bottomless  pit,  and 
go  into  perdition. 

II.  He,  1.  was,  2.  and  is  not,  3.  and  will  be  again. 

Ill  The  seven  heads  are  seven  hills  and  seven  kings.  1.  Five  are  fallen, 
2.  One  iS,  3.  The  other  is  not  come  :  and  when  he  cometh,  he  must  continue  a 
«hort  spnce. 

IV.  Hi,  1.  was,  2.  and  is  not,  3.  even  he  is  the  eighth,  and  is  one  of  the  seven, 
and  goeth  into  perdition. 

The  tirst  of  tliose  three  is  described  in  the  thirteenth  chapter.  This  was  past 
when  the  angel  spoke  to  St.  John.  The  second  was  then  in  its  course;  the  third 
was  to  come,  and  is  not — The  fiftli  phial  brought  darkness  upon  his  kingdom . 
the  woman  took  this  advantage  to  seat  herself  upon  him.  Then  it  might  be  said, 
He  is  not.  Yet  shall  he  afterward  ascend  out  of  the  bottomless  pit — Arise  again 
with  a  diabolical  strength  and  fury.  But  he  will  not  reign  long.  Soon  after 
his  ascent  he  goeth  into  perdition  for  ever. 

9.  Here  is  the  mind  that  hath  wisdom — Only  those  who  are  wise  will  under- 
stand this.     The  seven  heads  are  seven  hills. 

10.  And  theif  are  seven  kings — Anciently  there  were  royal  palaces  on  all  the 
seven  Roman  hills.  These  were  the  Piilalinc,  Capiloline,  Ctelian,  Exquiline, 
Viminal,  Quirinal,  Aventine  hills.  But  the  prophecy  respects  the  seven  hills  at 
the  time  of  the  beast,  when  the  Palatine  was  deserted,  and  the  Vatican  in  use 
Not  that  the  seven  heads  mean  hills  distinct  from  kings  ;  but  they  have  a  (jora- 
tNOund  meaning,  implying  both  together. 

Perhaps  the  first  head  of  the  beast  is  the  Ca;lian  hill,  and  on  it  the  Latrran 
with  Gregory  VII.  and  his  successors:  the  second,  the  Vatican  with  the  Church 
of  St.  Peter,  chosen  by  Boniface  VIII.  The  third,  the  Quirinal,  with  the  Church 
of  St.  Mark,  and  the  "Quirinal  palace  built  by  Paul  II.,  and  the  fourth,  the  Ex- 
quiline  hill,  with  the  temple  of  St.  Maria  ]VI;!ggiore,  where  Paul  V.  reigned. 
(The  fifth  will  be  added  hereafter.)  Accordingly  in  the  p.ipal  register,  four  pf 
nods  are  observable  since  Gregory  VII.  In  the  first,  almost  all  the  bulls  mauc 
m  the  city,  are  dated  in  the  Lateran  ;  in  the  seco)id  at  St.  Peter's  ;  in  the  third 
It  St.  Mark's  or  in  the  Quirinal  ;  in  the  fourtli,  ai  St.  Maria  Maggiore.  But  nt 
fifth,  tixtlx,  or  seventh  hill,  has  yet  been  the  residence  of  any  pope.     Not  that  one 


CHAPTER  XVII.  719 

the  woman  sitteth,  and  they  are  seven  kings  ;  five  art  fallen ;  one 
is,  the  other  is  not  yet  come  ;  when  he  cometh,  he  must  continue  & 

11  short  space.     And  the  wild  beast  that  was,  and  is  not,  even  he  is 

12  the  eighth,  and  is  of  the  seven,  and  goeth  into  perdition.  And  the 
ten  horns  which  thou  sawest  are  ten  kings,  who  have  not  received 
the  kingdom,    but  receive  authority  as  kings  one  hour  with  the 

13  wild   beast.     These   have   one   mind,  and   give  their  power  and 
I  4  authority  to  the  wild  beast.     These  shall  make  war  with  the  Lamb, 

a  d  the  Lamb  shall  overcome  them :  for  he  is  Lord  of  lords,  and 
K  ng  of  kings  ;  and  they  that  are  with  him  are  called,  and  chosen, 
and  faithful. 


hill  was  deserted,  when  another  was  made  the  papal  residence ;  but  a  new  one 

was  added  to  the  other  sacred  palaces. 

Perhaps  the  times  hitherto  mentioned  might  be  fixed  thus. 

1058  Wings  are  given  to  the  woman. 

1077  The  beast  ascends  out  of  the  sea. 

1143  The  forty -two  months  begin. 

1810  The  forty-two  months  end. 

1832  The  beast  ascends  out  of  the  bottomless  pit. 

1836  The  beast  finally  overthrown. 
The  lall  of  those  five  kings  seems  to  imply  not  only  the  death  of  the  popes,  who 
reigned  on  those  hills,  but  also  such  a  disannulling  of  all  they  had  done  there, 
that  it  will  be  said,  The  beast  is  not:  the  royal  power,  which  had  so  long  been 
lodged  in  the  pope,  being  then  transferred  to  the  city.  One  is,  the  other  is  not 
yet  come — These  two  are  remarkably  distinguished  from  the  five  preceding,  whom 
they  succeed  in  their  turns.  The  former  of  them  will  continue  not  a  short  space, 
as  may  be  gathered  from  what  is  said  of  the  latter ;  the  former  is  under  the  go 
vernment  of  Babylon  ;  the  latter  is  with  the  beast. 

In  this  second  period.  One  is,  at  the  same  time  that  the  beast  is  not.  Even 
then  there  will  be  a  pope  ;  though  not  with  the  power  which  his  predecessors 
had.  And  he  will  reside  en  one  of  the  remaining  hills,  leaving  the  seventh  for 
his  successor. 

11.  And  the  wild  beast  that  was,  and  is  not,  even  he  is  the  eighth — When  the 
time  of  his  not  being  is  over.  The  beast  consists  as  it  were  of  eight  parts. 
The  seven  heads  are  seven  of  them  ;  and  the  eighth  is  his  whole  body,  cr  the 
beast  himself.  Yet  the  beast  himself,  though  he  is  in  a  sense  termed  the  eighth, 
is  of  the  seven,  yea,  contains  them  all.  The  whole  succession  of  popes  from 
Gregory  VII.  are  undoubtedly  antichrist.  Yet  this  hinders  not,  but  that  the  last 
pope  in  this  succession  will  be  more  eminently  the  antichrist,  the  man  of  sin  ; 
adding  to  that  of  his  predecessors  a  peculiar  degree  of  wickedness  from  the  bot- 
tomless pit.  This  individual  person,  as  a  pope,  is  the  seventh  head  of  the  beast; 
as  the  man  of  sin,  he  is  the  eighth,  or  the  beast  himself. 

12.  The  ten  horns  are  ten  kings — It  is  no  where  said,  that  these  horns  are  on 
the  beast,  or  on  his  heads.  And  he  is  said  to  have  them,  not  as  he  is  one  of  the 
seven,  but  as  he  is  the  eiglith.  They  are  ten  secular  potentates,  cotempordry 
with,  not  succeeding  each  other,  who  receive  authority  as  kings  with  the  beast, 
probably  in  some  convention,  which,  afier  a  very  short  space,  they  will  delivei 
jp  to  the  beast.  Because  of  their  short  continuance,  only  authority  as  kings, 
aot  a  kingdom,  is  ascribed  to  them.  While  they  retain  this  authority  together 
.rith  the  beast,  he  will  be  stronger  than  ever  before  ;  but  far  stronger  still  when 
liieir  power  is  also  transferred  to  him. 

13.  In  the  13th  and  14th  verses  is  summed  up  what  is  afterward  mentioned 
concerning  the  horns  and  the  beast,  in  this  and  the  two  following  chapters. 
These  have  one  mind,  and  give-  -They  all,  with  one  consent,  give  their  warlike 
power  and  royal  authority  to  the  wild  beast. 

14.  These  kings  with  the  beast,  shall  make  war  with  the  Lamb.  He  is  Lord 
•/  krds — Rightful  Sovereign  of  all.  and  ruling  all  things  well ;  and  King  oj 
kings — As  a  King  he  tights  with,  and  conquers  all  his  enemies.  And  thev  that 
•ie  With  him — Beholding  his  victory,  are  such  as  wore,  while  in  the  body,  called 


ne  THE  REVELATION. 

15  And  he  saith  to  me,  The  waters  which  thou  sawest,  where  th« 
whore  sitteth,  are  people,  and  muUitudes,  and  nations,  and  tongues, 

16  And  the  ten  horns  which  thou  sawest,  and  the  wild  beast,  these 
shall  hate  the  whore,  and  shall  make  her  desolate  and  naked,  and 

17  shall  eat  her  flesh,  and  burn  her  with  fire.  For  God  hath  put  it 
into  their  hearts,  to  execute  his  sentence,  and  to  agree,  and  to  give 
their  kingdom  to  the  wild  beast,  till  the  words  of  God  shall  be  ful- 

18  filled.  And  the  woman  whom  thou  sawest  is  the  great  city,  which 
reigned  over  the  kings  of  the  earth. 

XVIII.  And  after  these  things  I  saw  another  angel  coming  down 
out  of  heaven,  having  great  power,  and  the  earth  was  enlightened 

2  with  his  glory.  And  he  cried  mightily  with  a  loud  voice,  saying, 
Babylon  the  great  is  fallen,  is  fallen,  and  is  become  a  habitation 
of  devils,  and  a  hold  of  every  unclean  spirit,  and  a  cage  of  eveiy 

3  unclean  and  hateful  bird.  For  all  nations  have  drunk  of  the  wine 
of  her  fornication,  and  the  kings  of  the  earth  have  committed  forni- 
cation with  her,  and  the  merchants  of  the  earth  are  waxed  rich, 
through  the  abundance  of  her  delicacies. 

4  And  I  heard  another  voice  out  of  heaven  saying.  Come  out  of 
her,  my  people,  that  ye  be  not  partakers  of  her  sins,  and  that  ye 

5  receive  not  of  her  plagues.     For  her  sins  have  reached  even  to 

6  heaven,  and  God  hath  remembered  her  iniquities.  Reward  her  even 
as  she  hath  rewarded,  and  give  her  double  according  to  her  works 

by  his  word  and  Spirit ;  and  chosen — Taken  out  of  the  world,  when  they  wer- 
enablod  to  believe  in  him  ;  and  faithful — Unto  death. 

15.  Pespld,  and  multitudes.,  and  nations,  and  tongues — it  is  not  said  tribes  ;  for 
Israel  hath  nothing  to  do  with  Rome  in  particular. 

16.  And  shall  eat  her  Jlesh — Devour  her  immense  riches. 

17.  For  God  hath  put  it  into  their  hearts — Which  indeed  no  less  than  Almighty 
power  could  have  effected,  to  execute  his  sentence  till  the  words  of  God — Touch, 
ing  the  overthrow  of  his  enemies,  should  he  fulfilled. 

18.  The  woman  is  the  great  city  which  reigned — Namely,  while  the  beast  is 
not,  and  the  woman  sitteth  upon  him. 

XVIII.  1.  And  I  saw  another  angel  coming  down  out  of  heaven — Termed  ano- 
ther,  with  respect  to  him  who  came  down  out  of  heaven,  chap,  x,  1  ;  and  the  earth 
was  enlightened  with  his  glory — To  make  liis  coming  more  conspicuous.  If  such 
be  the  lustre  of  the  servant,  what  images  can  display  the  majesty  of  the  Lord, 
who  has  thousand  thousands  of  those  glorious  attendants  ministering  to  him. 
and  ten  thousand  times  ten  thousand  standing  before  him  ? 

2.  And  he  cried,  Babylon  is  fallen — This  fall  was  mentioned  before,  chap,  xiv, 
8,  but  is  now  declared  at  large  ;  and  is  become  a  habitation,  a  free  abode  of 
devils ;  and  a  hold,  a  prison,  of  every  unclean  spirit — Perhaps  confined  there, 
where  they  had  once  practised  all  uncleanness,  till  the  judgment  of  the  great 
day.  How  many  horrid  inhabitants  hath  desolate  Babylon  ?  Of  invisible  beings 
devils,  and  unclean  spirits;  of  visible,  jvery  unclean  beast,  every  filthy  and  hate 
ful  bird.  Suppose  then  Babylon  to  mean  heatlien  Rome.  Whu  have  the 
Romanists  gained  ?  Seeing  from  the  time  of  that  destruction,  which  they  say 
is  past,  these  are  to  be  its  only  inhabitants  for  ever. 

4.  And  I  heard  another  voice — Of  Christ,  whose  people  secretly  scattered  even 
there,  are  warned  of  her  approaching  destruction  ;  that  ye  be  not  partakers  of  hct 
sins — That  is,  of  the  fruits  of  them. 

What  a  remarkable  providence  it  was,  that  tl  e  Revelation  was  printed  in  the 
midst  of  Spain,  in  th«  Great  Polyglott  Bible,  be'ore  the  reformation  ?  Else  how 
much  easier  had  it  been  for  the  papists  to  reject  the  whole  book,  than  it  is  to 
evade  these  striking  parts  of  it  ? 

5.  Even  to  heaven — An  expression  which  implies  the  highest  guilt. 

6    Reward  her — This  God  speaks  to  the  executioners  of  his  vengeance,  even 


CHAPTER  XVIII.  Ill 

7  in  the  cup  which  she  mingled,  mingle  to  her  double.  As  much  as 
she  hath  glorified  herself  and  lived  deliciously,  bo  much  torment 
and  sorrow  give  her:  because   she  balli   said  in  her  heart,  I  sit  as 

8  a  queen,  and  am  no  widow,  and  shall  see  no  sorrow.  Therefore 
shall  her  plagues  come  in  one  day,  death,  and  sorrow,  and  famine; 
and   she  sliall   be  burnt  w^ith  fire;  for  strong  ^.s  the  Lord  God  who 

9  judgeth  her.  And  the  kings  of  the  earth,  who  hail  conmutted  forni- 
cation and  lived  deliciously  with  her,   shall  weep  and  mourn  over 

10  her,  when  they  see  the  smoke  of  her  burning.  Standing  afar  ofl 
for  fear  of  her  torment,  saying,   Alas,   alas!  Thou  great  city  Baby- 

11  Ion,  thou  strong  city!  In  one  hour  is  thy  judgment  come.  And 
the  merchants  of  the   earth  weep  and  mourn  over  her;    for  none 

13  buyeth  their  merchandise  any  more:  ]\Ierchandise  of  gold,  and  sil- 
ver, and  precious  stone,  and  pearl,  and  fine  linen,  and  purple,  and 
silk,  and  scarlet,  and  all  sorts  of  thyine  wood,  and  all  sorts  of  ves- 
sels of  ivory,  and  all  sorts  of  vessels  of  most  precious  wood,  and  of 

13  brass,  and  iron,  and  marble;  And  cinnamon,  and  amomum,  and 
odours,  and  ointment,  and  frankincense,  and  wine,  and  oil,  and  fine 
flour,  and  wheat,  and  beasts,  and  sheep;  awl  merchandke  of  horses, 

14  and  of  chariots,  and  of  bodies  and  souls  of  men.  And  the  fruits  which 
thy  soul  desireth  are  departed  from  thee,  and  all  things  that  were 

as  she  hath  rewarded  others :  in  particular,  the  saints  of  God ;  and  give  her 
double — This,  according  to  the  Hebrew  idiom,  implies  only  a  full  retaliation. 

7.  As  much  as  she  hath  (jlorificd  hciscif — By  pride  and  pomp,  and  arrogant 
boasting;  and  lived  dcliciousli/ — In  all  kinds  of  elegance,  luxury,  and  wanton 
ness  ;  so  much  torment  <jive  her — Proportioning  the  punishment  to  the  sin.  Be- 
cause she  saith  in  her  heart — As  did  ancient  Babylon,  (Isaiah  slvii,  8,  9, )  I  sit 
— Her  usual  style.  Hence  those  expressions,  "The  Chair,  the  See  of  IJome." 
She  sat  so  many  years,  as  a  queen — Over  many  kings,  "Mistress  of  all 
Churches  :  the  supreme  ;  the  infallible  ;  the  only  spouse  of  Christ  :  out  of  whicli 
there  Is  no  salvation  :"  and  am  no  ividoiv — But  the  spouse  of  Christ ;  and  shall 
see  no  sorrow — From  the  death  of  my  children,  or  any  other  calamity;  for 
God  himself  will   defend   "the  Church." 

8.  Therefore,  as  both  the  natural  aud  judicial  consequence  of  this  proud 
security,  shall  her  plagues  come — ^The  death  of  her  children,  with  an  incapac- 
ity of  bearing  more;  sorrow  of  every  kind:  and  famine — In  the  room  of 
luxurious  plenty  ;  the  very  things  from  which  she  imagined  herself  to  be  most 
safe:  for  strong  is  the  Lord  God  who  judgeth  her — Against  whom  therefore 
all  her  strength,  great  as  it  is,  will  not  avail. 

10.  Thou  strong  city — Kome  was  anciently  termed  by  its  inhabitants,  Valen- 
tia,  that  is,  strong  And  the  word  Rome  itself  in  Greek  signiSes  strength. 
This  name  was  given  it  by  the  Greek  strangers. 

12.  Merchandise  of  gold,  &c. — Almost  all  these  are  still  in  use  at  Rome, 
both  in  their  idolatrous  service,  and  in  common  life;  fine  linen — The  sort  of  it 
mentioned  in  the  original  is  exceeding  costly;  Thyine  ivood — A  sweet-smell- 
ing wood,  not  unlike  citron,  used  in  adorning  magnificent  palaces  :  vessels  of 
most  precious  wood — Ebony  m  particular,  which  is  often  mentioned  with 
ivory  ;  the  one  excelling  in  whiteness,  the  other  in  blackness,  and  both  in  un- 
common smoothness. 

13.  Amomum — A  shrub  whose  wood  is  a  tine  perfume;  and  beasts — Cows 
an  oxen  ;  and  of  chariots — A  purely  Latin  word  is  here  Inserted  in  the  Greek. 
This  St.  John  undoubtedly  used  on  purpose,  in  describing  the  luxury  of  Rome  ; 
and  of  bodies — A  common  term  for  slaves  ;  and  souls  of  men — For  these  also 
are  continually  bought  and  sold  at  Rome.  And  this  of  all  others  is  the  most 
gainful  merchandise  to  the  Roman  traffickers. 

14.  And  the  fruits — From  what  was  imported  they  proceed  to  the  domestic 
delicacies  of  Rome  :  none  of  which  are  in  greater  request  there  than  the  par- 
ticular sort   which   is   here  mentioned.     The   word  properly  signifies,   pears, 

46 


118  THE  REVELATION. 

dainty   and   splendid    are   perished  from  thee,  and  thou  shalt   find 

15  them  no  more.  The  merchants  of  these  things,  who  became  rich 
by  her,  shall  stand  afar  off,  for  fear  of  her  torment,  weeping   and 

16  mourning,  Saying,  Alas,  alas!  The  great  city  that  was  clothed 
in  fine  linen,  and  purple,  and  scarlet,  and  adorned  with  gold,  and 
precious  stone,  and  pearl:   in  one  liour  so  great  riches  are  become 

17  desolate.     And  every    shipmaster,   and   all  the    company   belonging 

18  to  ships,  and  sailors,  and  all  who  trade  by  sea,  stood  afar  off.  And 
cried  when   they  saw  the  smoke  of  her  burning,  saying.  What  citi/ 

19  was  like  the  great  city  ?  And  they  cast -dust  on  their  heads,  and 
cried,  weeping  and  mourning,  saying,  Alas,  ahis!  Tlie  great  city, 
wherein  were  made  rich  ail   that   had  ships  in   the  sea,  by  reason 

20  of  her  magnificence,  for  in  one  hour  she  is  made  desolate.  Rejoice 
over  her,  thou  heaven,  and  ye  saints,  and  apostles,  and  prophets; 
for  God  hath  avenged  you  on  her, 

21  And  a  mighty  angel  took  up  a  stone  like  a  great  mill  stone, 
and  threw  it  into  the  sea,  saying,  Thus  with  violence  shall  Baby- 
l(jn,  the  great  city,  be  thrown  down,  and  shall  be  found  no  more  at 

22  all.  And  tlie  voice  of  harpers,  and  musicians,  and  pipers,  and  trum- 
peters, shall  be  heard  no  more  at  all  in  thee,  and  no  artificer  of  any 
kind  shall  be  found  any  more  in  thee,  and  the  sound  of  a  mill  stone 

23  shall  be  heard  no  more  at  all  in  thee.  And  the  light  of  a  caudle 
shall  shine  no  more  at  all  in  thee;  and  the  voice  of  the  bride- 
groom and  the  bride  shall  be  heard  no  more  in  thee  :  for  thy 
merchants  were  the  great  meu  of   the  earth:    for  by  thy  sorceries 


peaches,  nectarines,  and  all  of  the  apple  and  plum  kinds  ;  and  all  things  that 
arc  dainty — To  the  taste  ;  and  si)iciidid — To  the  sight  ;  as  clothes,  buildings, 
furnitiu'e. 

19.  And  tlicij  cast  dust  on  their  heads — As  mourners.  Most  of  the  expres- 
sions here  u>,ed  in  describing  the  downfall  of  Babylon,  are  taken  from  Ezekiel's 
description  of  the  downfall  of  Tyre,  chap,  sxvi,  and  xxvii. 

20.  Rejoice  over  her,  thou  heaven — That  is,  all  the  inhabitants  of  it ;  and 
more  especially,  pe  saints:  and  among  the  saints  still  more  eminently,  iie 
aijostles  and  prophets. 

21.  And  a  miyhtij  anyel  took  up  a  stone  and  threw  it  into  the  sea — By  a  like 
emblem  J eremiab  foreshadowed  the  fall  of  the  Chaldean  Babylon,  chap.  11,  63,  ti4. 

22.  And  the  voice  of  harpers — Players  on  stringed  instruments;  and  musi- 
cians— Skilful  singers  in  particular  ;  and  pipers — Who  played  on  flutes,  chiefly 
on  mournful,  whereas  trumpeters  played  on  joyful,  occasions  ;  shall  he  heard 
no  more  in  thee;  and,  no  artificer — Arts  of  every  kind,  particularly  music, 
sculpture,  painting,  and  statuary,  were  there  carried  to  their  greatest  height. 
No,  nor  even  the  sound  of  a  mill  stone  shall  he  heard  any  more  in  thee — Not 
only  the  arts  that  adorned  life,  but  even  those  employments  without  which  it 
cannot  subsist,  will  cease  from  thee  for  ever.  All  these  expressions  denote 
absolute  and  eternal  desolation.  The  voice  of  harpers — Music  was  the  enter- 
tainment of  the  rich  and  great  ;  trade,  the  business  of  men  of  middle  rank  : 
preparing  bread  and  the  necessaries  of  life,  the  employment  of  the  lowest  peo- 
ple :  marriages,  in  which  lamps  and  songs  were  known  ceremonies,  are  the 
means  of  peopling  cities,  as  new  births  supply  the  place  of  those  that  die. 
The  desolation  of  Rome  is  therefore  described  in  such  a  manner,  as  to  show 
that  neither  rich  nor  poor,  neither  persons  of  middle  rank,  nor  those  of  the 
lowest  condition,  should  be  able  to  live  there  any  more.  Neither  shall  it  be 
repeopled  by  new  marriages,  but  remain  desolate  and  uninhabited  for  ever. 

23.  For  thy  merchants  ivere  the  (/reat  men,  of  the  earth — A  circumstance 
which  was  in  itself  indifferent,  and  yet  led  them  Into  pride,  luxury,  and  num- 
berless other  sins. 


CHAPTER  XIX.  719 

24  were  all  nations  deceived.  And  in  lier  was  found  the  blood 
of  i^rophets,  and  saints,  and  of  all  that  had  been  slain  upon  the 
earth. 

XIX.  After  these  things  I  heard  a  loud  voice  of  a  great  multitude 
in    heaven,     saying,    Hallelujah !    The    salvation,     and    the    glory, 

2  and  the  power  to  our  God.  For  true  and  righteous  are  his  judg- 
ments: for  he  hath  judged  the  great  whore,  who  corrupted  the 
earth  with   her   fornications,   and   hath   avenged    the    blood    of    Ins 

3  servants  at  her  hand.      (And  again  they  said.  Hallelujah;)    and  her 

4  smoke  ascended  for  ever  and  ever.  And  the  four  and  twenty 
elders,    and   the    four  living  creatures,   fell  down,  and  worshipped 

o  God  that  sat  on  the  throne,  saying.  Amen,  Hallelujah.  And  a 
voice   came   forth    from   the   throne,    saying.    Praise    our   God,    all 


24.  And  in  her  teas  found  the  blood  of  the  prophets  and  paints — The  same 
angel  speaks  still,  yet  he  does  not  say  in  thee,  but  in  her,  now  so  sunk  as  not 
to  hear  these  last  words  ;  and  of  all  that  had  been  slain — Even  before  she 
was  built  ;  see  Matt,  xxiii,  35.  There  is  no  city  under  the  sun  which  has 
so  clear  a  title  to  Catholic  blood-guiltiuess  as  Rome.  The  guilt  of  the  blood 
shed  under  the  heathen  emperors  has  uot  been  removed  under  the  popes,  but 
hugely  multiplied.  Nor  i^  Rome  accountable  only  for  that  which  hath  been 
shed  in  the  city,  but  for  that  shed  in  all  the  earth.  For  at  Rome,  under  the 
pope,  as  well  as  under  the  heathen  emperors,  were  the  bloody  orders  and 
edicts  given  :  and  wherever  the  blood  of  holy  men  was  shed,  there  were  the 
grand  rejoicings  for  it.  And  what  immense  quantities  of  blood  have  been 
shed  by  her  agents  !  Charles  IX.  of  France,  in  his  letter  to  Gregory  XIII., 
boasts,  that  in,  and  not  long  after,  the  massacre  of  Paris,  he  had  destroyed 
seventy  thousand  Hugonots.  Some  have  computed,  that  from  the  year  1.518 
to  1548,  fifteen  millions  of  Protestants  have  perished  by  war  and  the  inquisi- 
tion !  This  may  be  overcharged  :  but  certainly  the  number  of  them  in  those 
thirty  years,  as  well  as  since,  is  almost  incredible.  To  these  we  may  add  innu- 
merable martyrs,  in  ancient,  middle,  and  late  ages,  in  Bohemia,  Germany,  Hol- 
land, France,  England,  Ireland,  and  many  other  parts  of  Europe,  Africa, 
and  Asia. 

XIX.  1.  I  heard  a  loud  voice  of  a  great  multitude — Whose  blood  the  great 
whore  had  shed,  saying,  Hallelujah — This  Hebrew  word  signifies.  Praise  ye 
Jah,  or  Him  that  is.  God  named  himself  to  Moses,  EHEIEII,  that  is,  I  will 
be,  Exod.  ii,  14,  and  at  the  same  time  Jehovah,  that  is,  He  that  is,  and  was, 
and  is  to  come.  During  the  trumpet  of  the  seventh  angel  he  is  styled,  He  that 
is,  and  was,  chap,  xvi,  5,  and  not  He  that  is  to  come  :  because  his  long-ex- 
pected coming  is,  under  this  trumpet,  actually  present.  At  length  he  is 
styled  Jah,  He  that  is  ;  the  past,  together  with  the  future,  be'ng  swallowed  ui> 
in  the  present ;  the  former  things  being  no  more  mentioned,  for  the  greatness 
of  those  that  now  are.  This  title  is,  of  all  others,  the  most  peculiar  to  the 
everlasting  God.  The  salvation  is  opposed  to  the  destruction  which  the  great 
whore  had  brought  upon  the  earth.  His  power  and  glory  appear  from  the 
judgment  executed  on  her,  and  from  the  setting  up  his  kingdom  to  endure 
through  all  ages. 

2.  For  true  and  righteous  are  his  judgments — This  is  the  cry  of  the  souls 
ander  the  altar,  changed  into  a  song  of  praise. 

4.  And  the  four  and  twenty  elders,  and  the  four  living  creatures,  fell  down 
— The  living  creatures  are  nearer  the  throne  than  the  elders.  Accordingly 
they  are  mentioned  before  them,  with  the  praise  they  render  to  God,  chap  iv, 
9,  10  ;  chap,  viii,  14  :  inasmuch  as  there  the  praise  moves  from  the  centre  to 
the  circumference.  But  here,  when  God's  judgments  are  fulfilled,  it  moves 
back  from  the  circumference  to  the  centre.  Here  thei'efore  the  four  and 
twenty  elders  are  named  before  the  living  creatures. 

0.  And  a  voice  came  forth  from  the  throne — Probably  from  the  four  living 
creatures,  saying.  Praise  our  God — The  occasion  and  matter  of  this  song  of 
praise  follow  immediately  after,  ver.  6,  &c.     God  was  praised  before  for  his 


720  THE  REVELATION. 

6  ye  his  servants,  and  ye  that  fear  him,  small  and  great.  And  I 
heard,  as  it  were,  a  voice  of  a  great  multitude,  and  as  a  voice 
of  many  waters,  and   as  a  voice  of  mighty  thunders,  saying,  Halle- 

7  lujali :  for  the  Lord  God,  the  Almighty,,  reigneth.  Let  us  be  glad, 
and  rejoice,  and  give  the  glory  to  him;  for  the  marriage  of  the  Lamb 

8  is  come,  and  his  wife  hath  made  herself  ready.  And  it  was  given 
to  her  to  be  arrayed  in  line  linen,  white  and  clean:  the  tine  linen 
is  the  righteousness  of  the  saints. 

9  And  he  saith  to  me.  Write:  Happy  (ire  they  who  are  invited  to 
the  marriage  SLij)per  of  the  Lamb.     And  he  saith  to  me.  These  are 

10  the  true  sayings  of  God.  And  I  fell  before  his  feet  to  worship  him; 
but  he  saith  to  me.  See  thou  do  it  not :  I  am  thy  fellow  servant,  and 
of  thy  brethren  that  keep  the  testimony  of  Jesus.  Worship  God. 
The  testimony  of  Jesus  is  the  Spirit  of  prophecy. 

11  And  I  saAv  the  heaven  opened,  and  behold  a  white  horse,  and 
he  that  sitteth  on  him,  called  Faithful  and  True  :  and  in  righteous- 

12  ness  he  judgeth  and  maketh  war.  His  eyes  are  a  flame  of  tire, 
and  upon  his  head  are  many  diadems  ;  and  he  hath  a  name  writ- 
judgment  of  the  great  whore,  ver.  1-4  ;  now  for  that  which  follows  it ;  for 
the  Lord  God,  the  Almighty,  takes  the  kingdom  to  himself,  and  avenges  him- 
self on  the  rest  of  his  enemies.  Were  all  the  inhabitants  of  heaven  mistaken? 
If  not,  there  is  real,  yea,  and  terrible  anger  In  God. 

6.  And  I  heard  the  coice  of  a  great  multitude — So  all  his  servants  did  praise 
him,  The  Almighty  reigncth — More  eminently  and  gloriously  than  ever  before. 

7.  The  marriage  of  the  Lamh  is  come — Is  near  at  hand,  to  be  solemnized 
speedily.  What  this  implies,  none  of  the  spirits  of  just  men,  even  in  paradise, 
yet  know.  O  what  things  are  those  which  are  yet  behind  !  And  what  purity 
of  heart  should  there  be  to  meditate  upon  them  !  And  his  wife  hath  made  her- 
self ready — Even  upon  earth  :  but  in  a  far  higher  sense,  in  that  world.  After 
a  time  allowed  for  this,  the  New  Jerusalem  comes  down,  both  made  ready  and 
adorned,  chap,  xxi,  2. 

8.  And  it  is  given  to  her — By  God.  The  bride  is,  all  holy  men,  the  whole 
invisible  Church  ;  to  he  arrayed  in.  fi'ne  linen,  lohite  and  clean^Th\s  is  an 
emblem  of  the  righteousness  of  the  saints — Both  of  their  justification  and 
sanctifi  cation. 

9.  And  he- — The  angel,  sa(/7i.  to  me.  Write — St.  John  seems  to  have  been  so 
amazed  at  these  glorious  sights,  that  he  needed  to  be  reminded  of  this,  Happy 
are  they  -who  are  invited  to  the  marriage  supper  of  the  Lamb — Called  to 
glory  ;  and  he  saith — After  a  little  pause. 

10.  And  I  fell  before  his  feet  to  worship  liim — It  seems,  mistaking  him  for 
the  Angel  of  the  covenant ;  but  he  saith.  See  thou  do  it  not — In  the  original  it 
is  only  See  not,  with  a  beautiful  abruptness.  To  pray  to,  or  worship  the 
highest  creature,  is  tlat  idolatry.  /  am  thy  fellow  servant,  and  of  thy  brethren 
that  have  the  testimony  of  Jesus — I  am  now  employed  as  your  fellow  servant 
to  testify  of  the  Lord  Jesus,  by  the  same  Spirit  which  inspired  the  prophets 
of  old. 

11.  And  I  saw  the  heaven  opened — This  is  a  new  and  peculiar  opening  of  it, 
in  order  to  show  the  magnificent  expedition  of  Christ  and  his  attendants 
against  his  great  adversary  ;  and  behold  a  white  horse — Many  little  regarded 
Christ  when  he  came  meek,  riding  upon  an  ass.  But  what  will  they  say  when 
he  goes  forth  upon  his  white  horse,  with  the  sword  of  his  mouth?  White — 
Such  as  generals  use  in  solemn  triumphs — And  he  that  sitteth  on  him,  called 
Faithful — In  performing  all  his  promises,  and  True — In  executing  all  his 
threatenings  :  and  in  righteousness — With  the  utmost  justice,  he  judgeth  and 
maketh  war — Often  the  sentence  and  execution  go  together. 

12.  And  his  eyes  are  a  flame  of  fire — They  were  said  to  be  as  or  like  a 
flame  of  fire  before,  chap,  i,  14  :  an  emblem  of  his  omniscience:  and  upon  his 
head  are  many  diadems — For  he  is  King  of  all  nations  ;  and  he  hath  a  name 


CHAPTER  XIX.  72 1 

13  ten,  which  none  knoweth  but  himself.  And  he  is  clothed  in  a 
vesture  dipt  iu  blood,   and  his  name  is  called,   The  Word  of  God. 

14  And    the    armies    which    were   in    heaven    followed    him    on    white 

15  horses,  clothed  in  clean  fine  linen.  And  out  of  his  mouth  goeth 
forth  a  sharp  two-edged  sword,  that  with  it  he  might  smite  the 
nations.  And  he  shall  rule  them  with  a  rod  of  iron;  and  he  tread- 
eth   the  winepress  of   the  fierceness  of  the  wrath  of  God,  the  Al- 

16  mighty.      And   he   hath   on   his   vesture  and   on   his   thigli   a  name 

17  written,  King  of  kings,  and  Lord  of  lords.  And  I  saw  an  angel 
standing  in  the  sun;  and  he  cried  with  a  loud  voice,  saying  to  all 
the  birds  tliat  tiy  in  the  midst  of  heaven.  Come,  and   gather  your- 

18  selves  together  to  the  great  supper  of  God  :  That  ye  maj'  eat  the 
flesh  of  kings,  and  the  flesh  of  chief  captains,  and  the  flesh  of 
mighty  men,  and  the  flesh  of  horses,  and  of  those  that  sit  on  them, 
and  the  flesh  of  all  men,  both  freemen  and  slaves,  both  small  and 

19  great.  And  I  saw  the  wild  beast,  and  the  kings  of  the  earth  and 
their  armies  gathered  together,  to  make  war  with  him  that  sat  on 

30  the  horse  and  with  his  army.  And  the  wild  beast  was  taken,  and 
with  him  the  false  pro[)het,  who  had  wrought  the  miracles  before 
him,  with  which  he  had  deceived  them  who  had  the  mark  of  the 
wild  beast,  and   them  who  had  worshipped  his  image.     These  two 

urittcn,  wliicli  none  knoweth  but  himself — As  God,  he  is  incomprehensible  to 
every  creature. 

13.  And  he  is  clothed  in  a  vesture  dittt  in  hlood — The  blood  of  the  enemies 
he  hath  already  conquered,  Isa.  Isiii,  1,  &c. 

15.  And  he  shall  rule  them — Who  are  not  slain  by  his  sword,  tcith  a  rod  of 
iron — That  is,  if  they  will  not  submit  to  his  golden  sceptre.  And  lie  treadeth 
the  winepress  of  the  wrath  of  Ood — That  is,  he  executes  his  judgments  on  the 
ungodly. 

This  Ruler  of  the  nations  was  born  (or  appeared  as  such)  immediately  after 
the  seventh  angel  began  to  sound.  He  now  appears,  not  as  a  child,  but  as  a 
victorious  warrior.  The  nations  have  long  ago  felt  his  iron  rod,  partly  while 
the  heathen  Romans,  after  their  savage  persecution  of  the  Christians,  them- 
selves groaned  under  numberless  plagues  and  calamities,  by  his  righteous  ven- 
geance :  partly  while  other  heathens  have  been  broken  in  pieces  by  those  who 
bore  the  Christian  name.  For  although  the  cruelty,  for  example,  of  the  Span- 
iards in  America  was  unrighteous  and  detestable,  yet  did  God  therein  execute 
his  righteous  judgment  on  the  unbelieving  nations.  But  they  shall  experience 
his  iron  rod  as  they  never  did  yet.  And  then  will  they  all  return  to  their 
rightful  Lord. 

16.  And  he  hath  on  his  vesture  and  on  his  thigh — That  is,  on  the  part  of 
his  vesture  which  is  upon  his  thigh,  a  name  written — It  was  usual  of  old  for 
great  personages  in  the  eastern  countries  to  have  magnificent  titles  affixed  to 
their  garments. 

17.  Gather  yourselves  together  to  the  great  supper  of  Ood — As  to  a  great 
feast  which  the  vengeance  of  God  will  soon  provide  :  a  strongly  figurative  ex- 
pression, (taken  from  Ezekiel,  chap,  xxxix,  17,)  denoting  the  vastness  of  the 
ensuing  slaughter. 

19.  And  I  saw  the  kings  of  the  earth — The  ten  kings  meutioned,  chap,  xvii, 
12,  who  had  now  drawn  the  other  kings  of  the  earth  to  them,  whether  popish, 
Mohammedan,  or  pagan,  gathered  together  to  make  war  with  him  that  sat  on 
the  horse — All  beings,  good  and  evil,  visible  and  invisible,  will  be  concerned  in 
this  grand  contest  :  see  Zech.  xiv,  2,  &c. 

20.  The  false  prophet  who  had  wrought  the  miraeles  before  him — And  there- 
fore shared  in  his  punishment  ;  these  two  ungodly  men  were  cast  alive— 
Without  undergoing  bodily  death,  into  the  lake  of  fire — And  that  before  the 
devil  himself,  chap,  xx,  10.  Here  is  the  last  of  the  beast.  After  several  re- 
peated strokes  of  Omnipotence,  he  is  gone  alive  into  hell.  There  were  two 
that  went  alive  into  heaven  ;  perhaps  there  are  two  that  go  alive  into  hell.  It 
may  be,  Enoch  and  Elijah  went  at  once  into  glory,  without  first  waiting  in 


•722  TPIE   REVELATION. 

21  were  cast  alive  iuto  the  lake  of  fire  burning  with  brimstone.  And 
the  rest  were  slain  by  the  sword  of  him  that  sat  upon  the  horse, 
which  went  forth  out  of  his  mouth,  and  all  the  birds  were  satisfied 
with  their  flesh. 

XX.       And   I   saw   an   angel   descending    out    of   heaven,    having    the 

2  key  of  the  bottomless  ))it,  and  a  great  chain  in  his  hand.      And  he 

laid  hold  ou  the  dragon,  the  old  serpent,  who  is  the  devil  and  Sa- 


paradise.  The  beast  and  the  false  prophet  plunge  at  once  into  the  extremest 
degree  of  torment,  without  being  reserved  in  chains  of  darkness  till  the  judg- 
ment of  the  great  day.  Surely  none  but  the  beast  of  Rome  would  have  hard- 
ened himself  thus  against  the  God  he  pretended  to  adore,  or  refused  to  have 
repented  under  such  dreadful,  repeated  visitations!  Well  is  he  styled  a  beast, 
for  his  carnal  and  vile  affections  ;  a  wild  beast,  for  his  savage  and  cruel  spirit ! 
The  rest  were  slain — A  like  difference  is  afterward  made  between  the  devil  and 
Gog  and  Magog,  chap,  xx,  9,  10. 

21.  Here  is  a  most  magnificent  description  of  the  overthrow  of  the  beast 
and  his  adherents.  It  has,  in  particular,  one  exquisite  beauty  ;  that  after  exhib- 
iting the  two  opposite  armies,  and  all  the  apparatus  for  a  battle,  ver.  12-19, 
then  follows  immediately,  ver.  20,  the  account  of  the  victory,  without  one 
word  of  an  engagement  or  fighting.  Here  is  the  most  exact  propriety  ;  for 
what  struggle  can  there  be  between  Omnipotence  and  the  power  of  all  the 
creation  united  against  it  1  Every  description  must  have  fallen  short  of  this 
admirable  silence. 

XX.  1.  And  I  saw  an  angel  (lesccndhxj  out  of  heaven — Coming  down  with 
a  commission  from  God.  Jesus  Christ  himself  overthrew  the  beast  :  the  proud 
dragon  shall  be  bound  by  an  angel  :  even  as  he  and  his  angels  were  cast  out  of 
heaven  by  Michael  and  his  angels  ;  having  the  key  of  the  bottomless  pit — Men- 
tioned before,  chap,  ix,  1  :  and  a  great  chain  in  his  hand — The  angel  of  the 
bottomless  pit  was  shut  up  therein  before  the  beginning  of  the  first  wo.  But 
it  is  now  first,  that  Satan,  after  he  had  occasioned  the  third  wo,  is  both 
chained  and  shut  up. 

2.  And  he  laid  hold  on  the  dragon — With  whom  undoubtedly  his  angels  were 
now  cast  into  the  bottomless  pit,  as  well  as  finally  iuto  everlasting  fire,  Matt. 
XXV,  41.  And  hound  him  a  thousand  years — That  these  thousand  do  not  pre- 
cede or  run  parallel  with,  but  wholly  follow  the  times  of  the  beast,  may  man- 
ifestly appear,  1.  From  the  series  of  the  whole  book,  representing  one  contin- 
ued chain  of  events  :  2.  From  the  circumstances  which  precede.  The  woman's 
bringing  forth  is  followed  by  the  casting  of  the  dragon  out  of  heaven  to  the 
earth.  With  this  is  connected  the  third  wo,  whereby  the  dragon  through,  and 
with  the  beast  rages  horribly.  At  the  conclusion  of  the  third  wo  the  beast  is 
overthrown,  and  cast  into  the  lake  of  flre.  At  the  same  time  the  other  grand 
enemy,  the  dragon,  shall  be  bound  and  shut  up.  3.  These  thousand  years  bring 
a  new.  full,  and  lasting  immunity  from  all  outward  and  inward  evils,  (the 
authors  of  which  are  now  removed,)  and  an  affluence  of  all  blessings.  But  such 
a  time  the  Chui'ch  has  never  yet  seen.  Therefore  it  is  still  to  come.  4.  These 
thousand  years  are  followed  by  the  last  times  of  the  world,  the  letting  loose 
of  Satan,  who  gathers  together  Gog  and  Magog,  and  is  thrown  to  the  beast  and 
false  prophet  in  the  lake  of  fire.  Now  Satan's  accusing  the  saints  In  heaven,  his 
rage  on  earth,  his  imprisonment  in  the  abyss,  his  seducing  Gog  and  Magog,  and 
being  cast  into  the  lake  of  flre,  evidently  succeed  each  other.  5.  What  occurs 
from  chap,  xx,  11,  to  chap.  xxii.  .5,  manifestly  follows  the  things  related  in  the 
19th  chapter.  The  thousand  years  came  between  ;  whereas  if  they  were  past, 
neither  the  beginning  nor  the  end  of  them  would  fall  within  this  period.  In  a 
short  time,  those  who  assert  that  they  are  now  at  hand,  will  appear  to  have 
spoken  the  truth.  Meantime  let  every  man  consider,  what  kind  of  happiness 
he  expects  therein.  The  danger  does  not  lie  in  maintaining  that  the  thou- 
sand years  are  yet  to  come,  but  in  interpreting  them,  whether  past  or  to  come, 
in  a  gross  and  carnal  sense.  The  doctrine  of  the  Son  of  God  is  a  mystery. 
So  is  his  cross  :  and  so  is  his  glory.  In  all  these  he  is  a  sign  that  is  spoken 
against.     Happ^  they  who  believe  and  confess  him  in  all. 


CHAPTER  XX.  723 

3  tan,  and  bound  him  a  thousand  years.  And  cast  him  into  the  bot- 
tomless pit,  and  shut  him  up,  and  set  a  seal  upon  hnu,  that  he  might 
deceive  the  nations  no  more,  till  the  thousand  years  should  be  ful- 
filled.    After  tliis  he  must  be  loosed  for  a  small  time. 

4  And  I  saw  thrones,  and  they  that  sat  on  them,  and  judgment 
was  given  to  them :  and  /  saw  the  souls  of  them  who  had  been 
beheaded  for  the  testimony  of  Jesus,  and  for  the  word  of  God,  and 
those  who  had  not  wors^hipped  the  wild  beast  nor  his  image,  neither 
had  received  the  mark  on  their  forehead  or  on  their  hand;   and 

3.  And  set  a  seal  upon  him — How  far  these  expressions  are  to  be  taken  liter- 
ally, how  far  figuratively  only,  who  can  tell?  That  lie  might  dccciic  the  na- 
tions HO  more — One  beuertt  only  is  here  expressed,  as  resulting  from  the  con- 
finement of  Satan.  But  how  many  and  great  blessings  are  implied?  For  the 
grand  enemy  being  removed,  the  kingdom  of  God  holds  on  its  uninterrupted 
course  among  the  nations,  and  the  great  mystery  of  God,  so  long  foretold,  is 
at  length  fulfilled  ;  namely,  when  the  beast  is  destroyed  and  Satan  bound. 
This  fulfillment  approaches  nearer  and  nearer,  and  contains  things  of  the  ut- 
most importance,  the  knowledge  of  which  becomes  every  day  more  distinct  and 
easy.  In  the  meantime  it  is  highly  necessary  to  guard  against  the  present 
rage  and  subtlety  of  the  devil.  Quickly  he  will  be  bound  :  when  he  is  loosed 
again,  the  martyrs  will  live  and  reign  with  Christ.  Then  follow  his  coming  in 
glory,  the  new  heaven,  new  earth,  and  new  Jerusalem.  The  bottomless  pit  is 
properly  the  devil's  prison  ;  afterward  he  is  cast  into  the  lake  of  fire.  He  can 
deceive  the  nations  no  more,  till  the  thousand  years  mentioned  before,  ver. 
2,  are  fulfilled.  Tlien  he  must  be  loosed — So  does  the  mysterious  wisdom  of 
God  permit,  for  a  small  time — Small  comparatively  :  though  upon  the  whole  it 
cannot  be  very  short,  because  the  things  to  be  transacted  therein,  ver.  8,  9, 
must  take  up  a  considerable  space.  ^Ye  are  very  shortly  to  expect,  one  after 
another,  the  calamities  occasioned  by  the  second  beast,  the  harvest  and  the 
vintage;  the  pouring  out  of  the  phials,  the  judgment  of  Babylon;  the  last 
raging  of  the  beast,  and  his  destruction  ;  the  imprisonment  of  Satan.  How 
great  things  these!  And  how  short  the  time!  What  is  needful  for  us?  Wis- 
dom, patience,  faithfulness,  watchfulness.  It  is  no  time  to  settle  upon  our  lees. 
This  is  not,  if  it  be  rightly  understood,  an  acceptable  message  to  the  wise,  the 
mighty,  the  honourable  of  this  world.  Yet  that  which  is  to  be  done,  shall  be 
done.     There  is  no  counsel  against  the  Lord. 

4.  And  I  saw  thrones — Such  as  are  promised  the  apostles.  Matt,  xix,  28  ; 
Luke  xxii,  30,  and  they — Namely,  the  saints  whom  St.  John  saw  at  the  same 
time,  Dan.  vii,  22,  sat  upon  them  ;  and  judgment  was  given  to  them,  1  Cor.  vi, 
2.  Who  and  how  many  these  are,  is  not  said.  But  they  are  distinguished  from 
the  souls  or  persons  mentioned  immediately  after  ;  and  from  the  saints  already 
raised  And  I  aaw  the  souls  of  them  icho  had  been  beheaded  with  the  axe — So 
the  original  word  signifies.  One  kind  of  death,  which  w'as  particularly  inflicted 
at  Rome,  is  mentioned  for  all  ;  for  the  testimony  of  Jesus,  and  for  the  word  of 
Ood — The  martyrs  were  sometimes  killed  for  the  word  of  God  in  general,  some- 
times particularly  for  the  testimony  of  Jesus  :  the  one,  while  they  refused  to 
worship  idols  ;  the  other  while  they  confessed  the  name  of  Christ,  and  those 
ivho  had  not  worshipped  the  icitd  beait  nor  his  image — These  seem  to  be  a 
company  distinct  from  those  who  appeared,  chap,  xv,  2.  Those  overcame, 
probably,  in  such  contests  as  these  had  not.  Before  the  number  of  the  beast 
was  expired,  the  people  were  compelled  to  worship  him,  by  the  most  dreadful 
violence.  But  when  the  beast  was  not,  they  were  only  seduced  into  it  by  the 
craft  of  the  false  prophet,  and  they  lived — Their  souls  and  bodies  being  re- 
united, and  reigned  with  Christ — Not  on  earth,  but  in  heaven.  The  reigning 
on  earth,  mentioned,  chap,  xi,  15,  is  quite  different  from  this,  a  thousand 
years — Tt  must  be  observed,  that  two  distinct  thousand  years  are  mentioned 
throughout  this  whole  passage.  Each  is  mentioned  thrice ;  the  thousand 
wherein  Satan  is  bound,  ver.  2,  3,  7,  the  thousand  wherein  the  saints  shall 
reign,  ver.  4,  5,  6.  The  former  end  before  the  end  of  the  world  :  the  latter 
reach  to  the  general  resurrection.   So  that  the  beginning  and  end  of  the  former 


724  THE  REVELATION. 

5  they  lived  and  reigned  with  Christ  a  thousand  years.  The  rest 
of  the  dead   lived  not  again  till  the  thousand  years  were  ended. 

6  This  is  the  lirst  resurrection.  Hapjjy  and  holy  is  he  that  hath  a 
part  in  the  first  resurrection:  over  these  the  second  death  hath  no 
power;  but  they  sliall  be  priests  of  God  and  of  Christ,  and  shall 
reign  with  him  a  thousand  years. 

7  And  when  the  thousand  years  are  fulfilled,  Satan  shall  be  loosed 

8  out  of  his  prison.  And  shall  go  forth  to  deceive  the  nations,  which 
are  in  the  four  corners  of  the  earth,  Gog  and  Magog,  to  gather 
them  together  to  battle,  whose  number  is  as  the  sand  of  the   sea. 

9  And  they  went  up  on  the  breadth  of  the  earth,  and  surrounded  the 
camp  of  tlie  saints,  and  the  beloved  city :  and  fire  came  down  from 

10  God  out  of  heaven,  and  devoured  them.    And  the  devil  that  deceived 
them  was  cast  into  the  lake  of  fire  and  brimstone,  where  both  the 

thousand  is  before  the  beginning  and  end  of  the  latter.  Therefore  as  in  the 
second  verse,  at  the  first  mention  of  the  former,  so  in  the  fourth  verse,  at 
the  first  mention  of  the  latter,  it  is  only  said  a  thousand  years  ;  in  the  other 
places,  the  thousand,  ver.  3,  5,  7,  that  is,  the  thousand  mentioned  before.  Dur- 
ing the  former,  the  promises  concerning  the  flourishing  state  of  the  Church, 
chap.  X,  7,  shall  be  fulfilled.  During  the  latter,  while  the  saints  reign  with 
Christ  In  heaven,  men  on  earth  will  be  careless  and  secure. 

5.  The  rest  of  the  dead  lived  not  till  the  thousand  years — Mentioned  ver.  4, 
were  ended.  The  thousand  years  in  which  Satan  is  bound,  both  begin  and  end 
much  sooner. 

The  small  time,  and  the  second  thousand  years,  begin  at  the  same  point,  im- 
mediately after  the  first  thousand.  But  neither  the  beginning  of  the  first,  nor 
of  the  second  thousand,  will  be  known  to  the  men  upon  earth,  as  both  the 
imprisonment  of  Satan  and  his  loosing  are  transacted  in  the  invisible  world. 

By  observing  these  two  distinct  thousand  years,  many  difliculties  are 
avoided.  There  is  room  enough  for  the  fulfilling  of  all  the  prophecies,  and 
those  which  before  seemed  to  clash  are  reconciled  :  particularly  those  which 
speak  on  the  one  hand,  of  a  most  flourishing  state  of  the  Church  as  yet  to 
come ;  and  on  the  other,  of  the  fatal  security  of  men  In  the  last  days  of  the 
world. 

6.  They  shall  he  priests  of  God  and  of  Christ — Therefore  Christ  is  God,  and 
shall  reign  tvith  him — With  Christ,  a  thousand  years. 

7.  And  when  the  former  thousand  years  are  fulfiUed,  Satan  shall  he  loosed 
out  of  his  prison — At  the  same  time  that  the  first  resurrection  begins.  There 
is  a  great  resemblance  between  this  passage  and  chap,  xxii,  12.  At  the  cast- 
ing out  of  the  dragon,  there  was  joy  in  heaven:  but  there  was  wo  upon  earth. 
So  at  the  loosing  of  Satan,  the  saints  begin  to  reign  with  Christ ;  but  the 
nations  on  earth  are  deceived. 

8.  And  shall  ijo  forth  to  deceire  the  nations  in  the  four  corners  of  the  earth 
—  (That  is,  in  all  the  earth,)  the  more  diligently,  as  he  hath  been  so  long  re- 
strained, and  knoweth  he  hath  but  a  small  time,  Gog  and  Magog — Magog,  the 
second  son  of  Japhet,  is  the  father  of  the  innumerable  northern  nations 
toward  the  east.  The  prince  of  these  nations,  of  which  the  bulk  of  that  army 
will  consist,  is  termed  Gog  by  Ezekiel  also,  chap,  xxxviii,  2.  Both  Gog  and 
Magog  signify  high,  or  lifted  up,  a  name  well  suiting  both  the  prince  and  peo- 
ple. When  the  fierce  leader  of  many  nations  shall  appear  then  will  his  own 
name  be  known  ;  to  gather  them — Both  Gog  and  his  armies.  Of  Gog  little 
more  is  said,  as  being  soon  mingled  with  the  rest  in  the  common  slaughter. 
The  Revelation  speaks  of  this  the  more  briefly,  because  it  had  been  so  partic- 
ularly described  by  Ezekiel.  Whose  nu7nber  is  as  the  sand  of  the  sea — Im- 
mensely numerous,  a  proverbial  expression. 

9.  And  they  tvent  up  on  the  breadth  of  the  earth,  or  the  land,  filling  the 
whole  breadth  of  it  and  surrounded  the  camp  of  the  saints — Perhaps  the 
Gentile  Church,  dwelling  round  about  Jerusalem,  and  the  beloved  city — So 
termed  likewise  Eccl.  xxiv,  11. 

10.  And  they — All  these,  shall  he  tormented  day  and  night — That  is,  without 


CHAPTER  XXI.  V25 

wild  beast  and  the  false  prophet  are:  aud  they  shall  be  tormented 
day  aud  night  for  ever  and  ever. 

11  And  I  saw  a  great  white  throne,  and  liim  that  sat  thereon,  from 
whose  face  the  earth  aud  the  heaven  fled  away;  and  theie  was  uo 

13  place  found  for  tliem.  And  1  saw  the  dead,  great  and  small,  stand- 
ing before  the  throne;  and  the  books  were  opened;  and  another 
book  was  opened,  M'hich  is  the  hook  of  life:*  and  the  dead  were 
judged  out  of  the  things  tJiat  were  written  in  the  books,  according 

13  to  their  works.  And  the  sea  gave  up  the  dead  that  were  therein: 
and  death  and  hades  gave  up  the  dead  that  were  in  them,  and  they 

14  were  judged  every  one  according  to  their  works.  Aud  death  and 
hades  were    cast  into  the  lake   of  fire:    this  is  the  second  death, 

15  Aud  whosoever  was  not  found  written  in  the  book  of  life  was  cast 
into  the  lake  of  fire. 

XXI.  And  I  saw  a  new  heaven  and  a  new  earth;  for  the  first  hea- 
ven and  the  first  earth  were  passed  away :  and  there  was  no  more 

any  intermission.  Strictly  spealiing,  there  is  only  night  there.     No  day,  no  sun, 
no  hope ! 

11.  And  1  saw — A  representation  of  that  great  day  of  the  Lord,  a  great  white 
throne — How  great,  who  can  sayV  White  with  the  glory  of  God,  of  Him  that 
sat  upon  it,  Jesus  Christ.  The  apostle  does  not  attempt  to  describe  him  hei"e, 
only  adds  that  circumstance,  far  above  all  description.  From  tchose  face  the 
earth  and  the  heaven  fled  away — Probably  both  the  aerial  and  the  starry  heaven  ; 
which  shall  pass  away  with  a  yreat  noise:  and  there  was  found  no  place  for 
them — But  they  were  wholly  dissolved,  the  very  elements  melting  with  fervent 
heat.  It  is  not  said,  they  were  thrown  into  violent  commotion,  but  they  fled 
entirely  away  ;  not,  they  started  from  their  foundations,  but  they  fell  into  dis- 
solution ;  not,  they  removed  to  a  distant  place,  hut  there  was  found  no  place 
for  them;  they  ceased  to  exist:  they  were  no  more.  And  all  this,  not  at 
the  strict  command  of  the  Lord  Jesus  ;  not  at  his  awful  presence,  or  before 
his  fiery  indignation,  but  at  the  bare  presence  of  his  majesty,  sitting  with  se- 
vere, but  adorable  dignity  on  his  throne. 

12.  And  I  saw  the  dead  great  and  small — Of  every  age  and  condition.  This 
includes  all  those  who  undergo  a  change  equivalent  to  death,  1  Cor.  xv,  51. 
And  the  hooks — Human  judges  have  their  books  written  with  pen  and  ink. 
How  different  is  the  nature  of  these  books  I  were  opened — O  how  many  hidden 
things  will  tlien  come  to  light  !  And  how  many  will  liave  quite  another  ap- 
pearance, than  they  had  before,  in  the  sight  of  men  ?  With  the  book  of  God's 
omniscience,  that  of  conscience  will  then  exactly  tally.  The  book  of  natural 
law,  as  well  as  of  revealed,  will  then  also  be  displayed.  It  is  not  said  the 
books  will  be  read  :  the  light  of  that  day  will  make  them  visible  to  all.  Then 
particularly  shall  every  man  know  himself,  and  that  with  the  utmost  exact- 
ness. This  will  be  the  first  true,  full,  impartial,  universal  history.  And  an- 
other hook — Wherein  are  enrolled  all  that  are  accepted  through  the  beloved: 
all  who  lived  and  died  in  the  faith  that  worketh  by  love,  which  is  the  book 
of  life,  teas  opened — What  manner  of  expectation  will  then  be,  with  regard 
to  the  issue  of  the  whole? 

13.  Death  and  hades  gave  up  the  dead  that  were  in  them — Death  gave  up  all 
the  bodies  of  men,  and  hades,  the  receptacle  of  separate  souls,  gave  them  up 
to  be  reunited  to  their  bodies. 

14.  And  death  and  hades  were  cast  into  the  lake  of  fire — That  is,  were  abol- 
ished for  ever.  For  neither  the  righteous  nor  the  wicked  were  to  die  any 
more  :  their  souls  and  bodies  were  no  more  to  be  separated.  Consequently 
neither  death  nor  hades  could  any  more  have  a  being. 

XXL  1.  And  I  saw — So  it  runs,  chap,  xix,  11  ;  chap,  xx,  1,  4,  11,  in  a  suc- 
cession. All  these  several  representations  follow  one  another  in  order.  So  the 
vision  reaches  into  eternity,  a  new  hearen  and  a  new  earth — After  the  resur- 
rection and  general  judgment.  St.  John  is  not  now  describing  a  flourishing 
state  of  the  Church,  but  a  new  and  etiu-nal  state  of  all  things:  for  the  first 
*  Malachi   iii.   IG,   &c. 


726  THE  REVELATION. 

2  sea.  And  I  saw  the  holy  city,  the  new  Jerusalem,  coming  down 
from  God  out  of  heaven,  prepared  as  a  bride  adorned  for  her  hus- 

3  band.  And  I  heard  a  loud  voice  out  of  heaven  saying,  Behold  the 
tabernacle  of  God  with  men,  and  he  will  pitch  his  tent  with  them; 
and  they  shall  be  his  people,  and  God  himself  shall  he  with  them, 

4  and  be  their  God.  And  he  shall  wipe  away  all  tears  from  their 
eyes,  and  death  shall  be  no  more,  neither  shall  sorrow,  or  crying, 
or  pain  be  any  more;  because  the  former  things  are  gone  away. 

5  And  he  that  sat  ujjon  the  throne  said.  Behold,  I  make  all  things 
new.     And  he  saith  to  me.  Write:   these  sayings  are  faithful  and 

6  true.  And  he  said  to  me,  It  is  done.  I  am  the  Alpha  and  the 
Omega,  the  beginning  and  the  end.    I  will  give  to  him  that  thirsteth 

7  of  the  fountain  of  the  water  of  life  freely.  He  that  overcometh 
shall  inherit  these  things;   and  I  will  be  to  him  a  God,   and  he 

8  shall  be  to  me  a  son.  But  the  fearful,  and  unbelieving,  and  abo- 
minable,   and    murderers,    and   whoremongers,    and    sorcerers,    and 

heaven  and  the  first  earth — Not  only  the  lowest  part  of  heaven,  not  only  the 
solar  system,  but  the  whole  ethereal  heaven,  with  all  its  hosts,  whether  of 
planets  or  fixed  stars,  Isa.  xx-xiv,  4  ;  Matt,  xxiv,  29.  All  the  former  things  will 
be  done  away,  that  all  may  become  new,  ver.  4,  5  ;  2  Pet.  iii,  10,  12,  are  passed 
away — But  in  the  fourth  verse  it  is  said,  are  gone  away.  There  the  stronger 
word  is  used  ;  for  death,  mourning,  and  sorrow,  go  away  together  ;  the  former 
heaven  and  earth  only  pass  away,  giving  place  to  the  new  heaven  and  the 
new  earth. 

2.  And  I  saw  the  holy  city — The  new  heaven,  the  new  earth,  and  the  new 
Jerusalem,  are  closely  connected.  This  city  is  wholly  new,  belonging  not  to 
this  world,  not  to  the  millennium,  but  to  eternity.  This  appears  from  the 
series  of  the  vision,  the  magnificence  of  the  description,  and  the  opposition  of 
this  city  to  the  second  death,  chap,  xx,  11,  12;  xxi,  1,  2,  5,  8,  9;  xxii,  5. 
Coming  down — In  the  very  act  of  descending. 

3.  They  shall  he  his  people,  and  God  himself  shall  he  with  them,  and  he 
their  God — So  shall  the  covenant  between  God  and  his  people  be  executed  In 
the  most  glorious  manner. 

4.  And  death  shall  be  no  more — This  is  a  full  proof  that  this  whole  descrip- 
tion belongs  not  to  time,  but  eternity  :  neither  shall  sorrow,  or  crying,  or  pain 
he  any  more;  for  the  former  things  are  gone  away — Under  the  former  heaven 
and  upon  the  former  earth,  there  was  death  and  sorrow,  crying  and  pain,  all 
which  occasioned  many  tears.  But  now  pain  and  sorrow  are  fled  away,  and 
the  saints  have  everlasting  life  and  joy. 

5.  And  he  that  sat  upon  the  throne  said — Not  to  St.  John  only.  From  the 
first  mention  of  him  that  sat  upon  the  throne,  chap,  iv,  2,  this  is  the  first  speech 
which  is  expressly  ascribed  to  him.  And  he — The  angel,  saith  to  me.  Write — 
As  follows,  these  sayings  are  faithful  and  true — This  includes  all  that  went 
before.  The  apostle  seems  again  to  have  ceased  writing,  being  overcome  with 
ecstasy  at  the  voice  of  him  that  spake. 

6.  And  he — That  sat  upon  the  throne,  said  to  me.  It  is  done — All  that  the 
prophets  had  spoken  :  all  that  was  spoken,  chap,  iv,  1.  We  read  this  expres- 
sion twice  in  this  prophecy  :  first  (chap,  xvi,  17,)  at  the  fulfilling  of  the  wrath 
of  God,  and  here  at  the  making  all  things  new.  /  am  the  Alpha  and  the  Ome- 
ga, the  heginning  and  the  end — The  latter  explains  the  former,  the  everlast- 
ing. /  tcill  give  to  Mm  that  thirsteth — The  Lamb  saith  the  same,  chap,  xxii, 
17. 

7.  He  that  overcometh — Which  is  more  than  he  that  thirsteth  ;  shall  in- 
herit these  things — Which  I  have  made  new.  /  will  he  his  God,  and  he  shall 
he  my  son — Both  in  the  Hebrew  and  Greek  language,  in  which  the  Scriptures 
were  written  :  what  we  translate  shall  and  will  are  one  and  the  same  word. 
The  only  difference  consists  in  an  English  translation,  or  in  the  want  of 
knowledge  in  him  that  interprets  what  he  does  not  understand. 

8.  But  the  fearful  and  iinheliering — Who.  through  want  of  courage  and 
faith,    do   not   overcome;    and   abominable — That   is,    Sodomites;    and    whore- 


CHAPTER  XXI.  121 

idolaters,  and  all  liars,  their  part  its  iu  the  lake  that  burneth  with 
fire  and  brimstone,  which  is  the  second  death. 
9       And    there   came   one    of   the   seven   angels  that   had    the   seven 
phials  full  of  the  seven  last  plagues,  and  talked  Avith  me,  saying, 

10  Come  hither,  I  will  show  thee  the  bride,  the  Lamb's  wife.  And 
he  carried  me  away  in  the  Spirit  to  a  great  and  high  mountain,  and 
showed  me  the  holy  city  Jerusalem,  descending  out  of  heaven  from 

11  God,    Having   the    glory   of    God:    her   window    was    like  the  most 

12  precious  stone,  like  a  jasper  stone,  clear  as  crystal,  Having  a  wall 
great  and  high,  having  twelve  gates,  and  at  the  gates  twelve  angels, 
and  the  names  written  thereon,  which  are  the  names  of  the  twelve 

13  tribes  of  the  children  of  Israel :  On  the  east  three  gates,  and  on  the 
north  three  gates,  and  on   the  south  three  gates,  and  on  the  west 

14  three  gates.     And  the  wall  of  the  city  had  twelve  foundations,  and 

15  upon  them  tlie  names  of  the  twelve  apostles  of  the  Lamb.  And 
he  that  talked  with  me  had  a  measure,  a  golden  reed  to  measure  the 

IG  city,  and  the  gates  thereof,  and  the  wall  thereof.  And  the  city 
lieth  four-square,  and  the  length  is  as  large  as  the  breadth.  And 
he  measured  the  city  with  the  reed  twelve  thousand  furlongs:  the 

17  length,  and  the  breadth,  and  the  height  of  it,  are  equal.      And  he 

mongers,  and  sorcerers,  and  idolaters — These  three  sins  generally   went  to- 
gether :  their  part  is  in  the  lake. 

9.  And  there  came  one  of  the  seven  angels  that  had  the  seven  phials — 
Whereby  room  had  been  made  for  the  kingdom  of  God  ;  saying.  Come,  I  will 
shotc  thee  the  bride — The  same  angel  had  before  showed  him  Babylon,  chap, 
xvii,  1,  which  is  directly  opposed  to  the  New  Jerusalem. 

10.  And  he  carried  me  away  in  the  Spirit — The  same  expression  as  before, 
chap,  xvl,  3  ;  and  showed  me  the  holy  city  Jerusalem — The  old  city  is  now  for- 
gotten, so  that  this  is  no  longer  termed  the  new.  but  absolutely  Jerusalem.  O 
how  did  St.  John  long  to  enter  in  !  But  the  time  Was  not  yet  come.  Ezekiel 
also  describes  the  holy  city,  and  what  pertains  thereto,  chap,  xl-xlviii ;  but  a 
city  quite  different  from  the  old  Jerusalem,  as  it  was  either  before  or  after  the 
Babylonish  captivity.  The  descriptions  of  the  prophet  and  of  the  apostle  agree 
in  many  particulars.  But  in  many  more  they  differ.  Ezekiel  expressly  de- 
scribes the  temple,  and  the  worship  of  God  therein,  closely  alluding  to  the 
Levitical  service.  But  St.  John  saw  no  temple,  and  describes  the  city  far  more 
large,  glorious,  and  heavenly  than  the  prophet.  Yet  that  which  he  describes 
is  the  same  city  ;  but  as  it  subsisted  soon  after  the  destruction  of  the  beast. 
This  being  observed,  both  the  prophecies  agree  together,  and  one  may  explain 
the  other. 

11.  Having  the  glory  of  God — For  her  light,  ver.  23;  Isa.  Ix,  1,  2;  Zech.  ii, 
5.  Her  window — There  was  only  one  which  ran  all  around  the  city.  The  light 
did  not  come  in  from  without  through  this.  For  the  glory  of  God  is  within 
the  city.     But  it  shines  out  from  within  to  a  great  distance,  ver.  23,  24. 

12.  Twelve  angels — Still  waiting  upon  the  heirs  of  salvation. 

14.  And  the  tcall  of  the  city  had  twelve  foundations,  and  on  them  the  names 
of  the  twelve  apostles  of  the  Lamh — Figuratively  showing,  that  the  inhab- 
itants of  the  city  had  built  only  on  that  faith  which  the  apostles  once  deliv- 
ered to  the  saints. 

15.  And  he  measured  the  city  twelve  thousand  furlongs — Not  in  circumfer- 
ence, but  on  each  of  the  four  sides.  Jerusalem  was  thirty-three  furlongs  in 
circumference  ;  Alexandria  thirty  in  length,  ten  in  breadth.  Nineveh  is  reported 
to  have  been  four  hundred  furlongs  round  ;  Babylon  four  hundred  and  eighty. 
But  what  inconsiderable  villages  were  all  these  compared  to  the  new  Jeru- 
salem? By  this  measure  is  understood  the  greatness  of  the  city,  with  the  ex- 
act order  and  just  proportion  of  every  part  of  it :  to  show  figuratively  that 
this  city  was  prepared  for  a  great  number  of  inhabitants,  how  small  soever  the 
number  of  real  Christians  may  sometimes  appear  to  be  :  and  that  every  thing 
relating  to  the  happiness  of  that  state  was  prepared  with  the  greatest  order 
and  exactness. 


728  THE   REVELATIOK 

measured   the    wall    thereof,    a   hundred    aud    forty-four  I'eeds,    the 

18  measure  of  u  man,  that  is,  of  an  augel.  And  the  building  of  the 
wall  thereof  was  jasj^er,  and  the  city  teas  of  pure  gold,   like  clear 

19  glass.  And  the  foundations  of  the  wall  of  the  city  were  adorned 
with  all  manner  of  precious  stones.  The  first  foundation  was  a 
jasper,  the  second  a  sapphire,  the  third  a  chalcedony,  the  fourth  an 

20  emerald.  The  fifth  a  sardonyx,  the  sixth  a  sardius,  the  seventh  a 
chrysolite,  the  eighth  a  beryl,  the  ninth  a  topaz,  the  tenth  a  chry- 

21  soplirase,  the  eleventh  a  jacinth,  the  twelfth  an  amethyst.  And 
the  twelve  gates  were  twelve  pearls,  each  of  the  gates  was  of  one 
pearl:    aud    the  street  of   the    city  was   pure   gold,    transparent   as 

22  glass.     And  I  saw  no  temple  therein:  for  the  Lord  God  Almighty 

23  and  the  Lamb  are  the  temple  of  it.  And  the  city  hath  no  need  of 
the  sun,  neither  of  the  moon,  to  shine  on  it;  for  the  glory  of  God 

24  hath  enlightened  it,  and  the  Lamb  is  the  lamp  thereof.  And  the 
nations  shall  walk  by  the  light  thereof,  and  tlie  kings  of  the  earth 

25  bring  their  glory  into  it.     And  the  gates  of  it  shall  not  be  shut 

The  city  is  twelve  thousand  furlongs  high  ;  the  wall  a  hundred  and  forty- 
four  reeds.  This  is  exactly  the  same  height,  only  expressed  in  a  different  man- 
ner. The  twelve  thousand  furlongs  being  spoken  absolutely,  without  any  ex- 
planation, are  common  human  furlongs:  the  hundred  forty-four  reeds  are  not 
of  common  human  length  ;  but  of  angelic,  abundantly  larger  than  human.  It 
is  said  the  measure  of  a  man,  that  is.,  of  an  angel,  because  St.  John  saw  the 
measuring  angel  in  a  human  shape.  The  reed  therefore  was  as  great  as  was 
the  stature  of  that  human  form  in  which  the  angel  appeared.  In  treating  of 
all  these  things,  a  deep  reverence  is  necessary,  and  so  is  a  measure  of  spir- 
itual wisdom  ;  that  we  may  neither  understand  them  too  literally  and  grossly, 
nor  go  too  far  from  the  natural  force  of  the  words.  The  gold,  the  pearls,  the 
precious  stones,  the  walls,  foundations,  gates,  are  undoubtedly  figurative  ex- 
pressions :  seeing  the  city  itself  is  in  glory,  and  the  inhabitants  of  it  have 
spiritual  bodies  :  yet  these  spiritual  bodies  are  also  real  bodies,  and  the  city 
is  an  abode  distinct  from  its  inhabitants  ;  and  proportionate  to  them  who  take 
up  a  finite  and  a  determinate  space.  The  measures  therefore  above-mentioned 
are  real  and  determinate. 

18.  And  the  buikliiui  of  the  ivall  was  jasper — That  is,  the  wall  was  built  of 
jasper  ;  and  the  citij — The  houses,  was  of  pure  gold. 

19.  And  the  foundations  icere  adorned  with  preeious  stones — That  is,  beau- 
tifully made  of  them.  The  precious  stones  on  the  high  priest's  breastplate  of 
judgment  were  a  proper  emblem  to  express  the  happiness  of  God's  Church,  in 
his  presence  with  them,  and  in  the  blessing  of  his  protection.  The  like 
ornaments  on  the  foundations  of  the  walls  of  this  city,  may  express  the  per- 
fect glory  and  happiness  of  all  the  inhabitants  of  it,  from  the  most  glorious 
presence  and  protection  of  God.  Each  precious  stone  was  not  the  ornament  of 
the  foundation,  but  the  foundation  itself.  The  colours  of  these  are  remark- 
ably mixed.  A  jasper  is  of  the  colour  of  white  marble,  with  a  light  shade  of 
green  and  of  red  ;  a  sapphire  is  of  a  sky-blue  speckled  with  gold  ;  a  chalce- 
dony, or  carbuncle,  of  the  colour  of  red  hot  iron  :  an  emerald,  of  a  grass-green. 

20.  A  sardonyx  is  red,  streaked  with  white  ;  a  sardius,  of  a  deep  red  :  a  chry- 
solite, of  a  deep  yellow  :  a  beryl,  sea-green  :  topaz,  a  pale  yellow.  A  chryso- 
phrase  is  greenish  and  transparent,  with  gold  specks  ;  a  jacinth,  of  a  red  pur- 
ple :  an  amethyst,  violet-purple. 

22.  The  Lord  God  and  the  Lamh  are  the  temple  of  it — lie  fills  the  new 
heaven  and  the  new  earth.  He  surrounds  the  city  and  sanctifies  it,  and  all 
that  are  therein.     He  is  all  in  all. 

2.3.   The  glory  of  God — Infinitely  brighter  than  the  shining  of  the  sun. 

24.  And  the  nations — The  whole  verse  is  taken  from  Isa.  Ix,  3  :  shall  iralk 
hi/  the  light  thereof — Which  throws  itself  outward  from  the  city  far  and  near: 
and  the  kings  of  the  earth — Those  of  them  who  have  a  part  there  :  hring  their 
glory  into  it — Not  their  old  glory,  which  is  now  abolished  ;  but  such  as  becomes 


CHAPTER  XXII.  129 

26  by  day:    aud  there  shall  be  uo  night  there.     And  they  shall  bring 

27  the  glor}"  aud  the  honour  of  the  nations  into  it.  But  there  shall  in 
DO  wise  enter  into  it  any  thing  comnion,  or  tiiat  worketh  abomina- 
tion, or  tiud'cth  a  lie,  but  they  who  are  written  in  tlie  Lamb's  book 
of  life. 

XXII.     And  he  showed  me  a  river  of  the  water  of  life  clear  as  crys- 

2  tal,  proceeding  out  of  the  throne  of  God  aud  of  the  Lamb.  In  the 
midst  of  the  street  of  it,  and  ou  either  side  of  the  river,  is  the  tree 
of  life,  bearing  twelve  sorts  of  fruits,  yielding  its  fruit  every  month: 

3  and  the  leaves  of  the  tree  aj-e  for  the  healing  of  the  nations.  And 
there  shall  be   no  more   curse:  but  the  throne  of   God  aud  of  the 

4  Lamb   shall    be    in    it:    and    his   servants    shall    worship    him,   And 

5  shall  see  his  face,  and  his  name  shall  lie  ou  their  foreheads.  Aud 
there  shall  be  no  night  there,  neither  is  there  need  of  a  lamp,  or 
of  the  light  of  the  sun;  for  the  Lord  God  will  enlighten  them,  and 
they  shall  reign  for  ever. 

the  new  earth,  and  receives  an  immense  addition  by  their  entrance  into  the 
city. 

26.  And  they  shall  bring  the  glory  of  the  nations  into  it — It  seems  a  select 
part  of  each  nation  ;  that  is,  all  which  can  contribute  to  make  this  city  hon- 
ourable and  glorious  shall  be  found  in  it ;  as  if  all  that  was  rich  and  precious 
throughout  tlie  world  was  brought  into  one  city. 

27.  Common — That  is,  unholy  ;  hut  those  icho  are  icritten  in  the  Lamb's 
book  of  life — Truly,  holy,  persevering  believers.  This  blessedness  is  enjoyed 
by  those  only,  and  as  such  they  are  registered  among  them  who  are  to  inherit 
eternal  life. 

XXII.  1.  And  he  showed  me  a  river  of  the  water  of  life — The  ever  fresh 
and  fruitful  effluence  of  the  Holy  Ghost.  See  Ezek.  xlvii,  1-12,  where  also  the 
trees  are  mentioned  which  bear  fruit  every  mouth,  that  is,  perpetually,  pro- 
ceeding out  of  the  throne  of  God  and  of  the  Lamb.  All  that  the  Father  hath, 
saith  the  Son  of  God,  is  mine — Even  the  throne  of  his  glory. 

2.  In  the  midst  of  the  street — Here  is  the  paradise  of  God,  mentioned  chap, 
ii,  7  ;  is  the  tree  of  life — Not  one  tree  only,  but  many  ;  erery  month — That  is, 
in  inexpressible  abundance.  The  variety  likewise,  as  well  as  the  abundance  of 
the  fruits  of  the  Spirit,  may  be  intimated  thereby:  and  the  leaves  are  for  the 
healing  of  the  nations — For  the  continuing  their  health,  not  the  restoring  it  ; 
for  no  sickness  is  there. 

3.  And  there  shall  he  no  more  curse — But  pure  life  and  blessing.  Every  ef- 
fect of  the  displeasure  of  God  for  sin  being  now  totally  removed;  but  the 
throne  of  God  and  the  Lamb  shall  be  in  it — That  is,  the  glorious  presence  and 
reign  of  God  ;  and  his  servants — The  highest  honour  in  the  universe,  shall  wor- 
ship him — The  noblest  employment. 

4.  And  shall  see  his  face — Which  was  not  granted  to  Moses.  They  shall 
have  the  nearest  access  to,  and  thence  the  highest  resemblance  of  him.  This 
is  the  highest  expression,  in  the  language  of  Scripture,  to  denote  the  most 
perfect  happiness  of  the  heavenly  state,  1  John  iii,  2.  And  his  name  shall  he 
on  their  foreheads — Each  of  them  shall  be  openly  acknowledged  as  God's  own 
property:  and  his  glorious  nature  most  visibly  shine  forth  in  them:  and  they 
shall  reign — But  who  are  the  subjects  of  these  kings?  The  other  inhabitants 
of  the  new  earth.  For  there  must  needs  be  an  everlasting  difference  between 
those  who  when  on  earth  excelled  in  virtue,  and  those  comparatively  slothful 
and  unprofitable  servants,  who  were  just  saved  as  by  fire.  The  kingdom  of 
God  is  taken  by  force.  But  the  prize  is  worth  all  the  labour.  Whatever  is 
high,  lovely,  or  excellent  in  all  the  monarchies  of  the  earth,  is,  all  together, 
not  a  grain  of  dust,  compared  to  the  glory  of  the  children  of  God.  God  is  not 
ashamed  to  be  called  their  God,  for  whom  he  hath  prepared  this  city.  But  who 
shall  come  up  into  this  holy  place?   They  who  keep  his  commandments,  ver.  14. 

5.  And  they  shall  reign  for  ever  and  ever — What  encouragement  is  this  to 
the  patience  and  faithfulness  of  the  saints?     That  whatever  their  sufferings 


730  THE  REVELATION. 

6  And  lie  said  to  me,  These  sayiugs  are  faithful  and  true:  the 
Lord,  the   God  of  tlie  spirits  of  the   prophets,  hath  sent  his  angel 

7  to  show  his  servants  the  tilings  whicli  must  be  done  shortly.  Be- 
hold I  come  quickly:    happy  ts  he  that  keepeth  the  words   of    the 

8  prophecy  of  this  book.  And  it  teas  I  John  who  heard  and  saw 
these  things;   and   when  I  had  heard  and   seen,  I  fell  down  to  wor- 

9  ship  at  the  feet  of  the  angel  who  showed  me  these  tilings.  But 
he  saith  to  me.  See  thou  do  it  not ;  I  am  thy  fellow  servant,  and 
of  thy   brethren    the  prophets,  and   of  them  who  keep  the  sayings 

10  of  this   book:    worship    God.      And  he   saith   to  me.    Seal    not    the 

11  sayiugs  of  the  prophecy  of  this  book:  the  time  is  nigh.  He  that 
is  unrighteous,  let  him  be  unrighteous  still ;  and  he  that  is  filthy, 
let  him  be  lilthy  still;  and  he  that  is  righteous,  let  him   be  righteous 

12  still;  and  he  that  is  holy,  let  him  be  holy  still.  Behold,  1  come 
quickly,  and  my  reward  is  with  me,   to  render  to  every  one  as  his 

13  work  shall  be.  I  am  the  Alpha  and  the  Omega,  the  first  and  the 
last,  the  beginning  and  the  end. 

14  Happy  are  they  that  do  his  commandments,  that  they  may  have 

are  they  will  work  out  for  them  an  eternal  weight  of  glory.  Thus  ends  the  doc- 
trine of  this  revelation,  in  the  everlasting  happiness  of  all  the  faithful.  The 
mysterious  ways  of  Providence  are  cleared  up,  and  all  things  issue  in  an  eter- 
nal Sabbath,  an  everlasting  state  of  perfect  peace  and  happiness,  reserved  for 
all   who  endure  to  the  end. 

6.  And  lie  said  to  »»e^Here  begins  the  conclusion  of  the  book,  exactly  agree- 
ing with  the  introduction,  (particularly  verses  6,  7,  10,  with  chapter  i,  1,  3.) 
and  giving  light  to  the  whole  book,  as  this  book  does  to  the  whole  Scripture. 
These  sailings  are  faithful  and  true — All  the  things  which  you  have  heard  and 
seen  shall  be  faithfully  accomplished  in  their  order,  and  are  infallibly  true. 
The  Lord,  the  God  of  the  holy  pi-oijhets — who  inspired  and  authorized  them  of 
old,  hath  now  xcnt  me  his  anycl,  to  show  his  serrants — By  thee,  the  tJiiiif/s 
which  must  be  done  shortly — Which  will  begin  to  be  performed  immediately. 

7.  Behold,  I  come  quickly — Saith  our  Lord  himself;  to  accomplish  these 
things,  Happy  is  he  that  keepeth — Without  adding  or  diminishing,  ver.  18, 
19,  the  words  of  this  book. 

8.  /  fell  down  to  worship  at  the  feet  of  the  anycl — The  very  same  words 
which  occur,  chap.  xix.  10.  The  reproof  of  the  angel  likewise,  /See  thou  do  it 
not;  for  I  am  thy  fellow  servant,  is  expressed  in  the  very  same  terms  as  be- 
fore. May  it  not  be  the  very  same  incident  which  is  here  related  again?  Is 
not  this  far  more  probable,  than  that  the  apostle  should  commit  a  fault  again, 
of  which  he  had  been  so  solemnly  warned  before? 

9.  See  thou  do  it  not — The  expression  in  the  original  is  short  and  ellip- 
tical, as  is  usual  in  showing  vehement  aversion. 

10.  And  he  saith  to  me — After  a  little  pause,  Seal  not  the  sayings  of  this 
hook — Conceal  them  not,  like  the  things  that  are  sealed  up.  The  time  is  nigh. 
— wherein  they  shall  begin  to  take  place. 

11.  He  that  is  unrighteous — As  if  he  had  said,  the  final  judgment  is  at 
hand  ;  after  which  the  condition  of  all  mankind  will  admit  of  no  change  for 
ever.     Unrighteous — Unjustified,  filthy — Unsanctified,  unholy. 

12.  I,  Jesus  Christ,  come  quickly — To  judge  the  world,  and  my  reward  is 
with  me — The  rewards  which  I  assign  both  to  the  righteous  and  the  wicked 
are  given  at  my  coming,  to  gire  to  every  man  according  as  Ms  work — His 
whole  inward  and  outward  behaviour,  shall  be. 

13.  /  am  the  Alpha  and  the  Omega,  the  first  and  the  last — Who  exist  from 
everlasting  to  everlasting.  How  clear,  incontestable  a  proof  does  our  Lord  here 
give  of  his  Divine  glory  ! 

14.  Happy  are  they  that  do  his  commandments^His  who  saith,  I  come.  He 
speaks  of  himself;  that  they  may  hare  right — Through  his  gracious  covenant, 
to  the  tree  of  life — To  all  the  blessings  signified  by  it.     When  Adam  broke  his 


CHAPTER  XXII.  V31 

right  to  the  tree  of  hfe,  ami  may  enter  ia  by  the  gates  into  the  city. 

15  Without  are  dogs,  and  sorcerers,  and  whoremongers,  and  murderers, 
and  idolaters,  and  every  one  that  loveth  and  maketh  a  lie. 

16  I  Jesus  have  sent  my  angel  to  testify  to  you,  to  the  Churches, 
these  things.      I  am  the  root  and  otfs[)ring  of  David,  the  bright,  the 

17  morning  star.  And  tlie  Spirit  and  the  bride  say,  Come.  And  let 
him  that  heareth  say.  Come.  And  let  him  that  thirsteth  come ;  let 
him  that  wiileth  take  the  water  of  life  freely. 

18  I  testify  to  every  one  that  heareth  the  words  of  the  propiiecy 
of  this  book,  if  any  man  add  to  them,   God   shall  add  to  him  the 

19  phigues  that  are  written  in  this  book.  And  if  any  man  siiall  take 
away  from  the  words  of  the  book  of  this  prophecy,  God  shall  take 
away  his  part  of  the  tree  of  life,  and  the  holy  city,  which  are  written 
in  this  book. 

20  He  that  testitieth  these  things  saith.  Yea,  I  come  quickly,  Amen : 
Come,  Lord  Jesus. 

21  The  grace  of  the  Lord  Jesus  he  with  all. 


comraandment  he  was  driven  from  the  tree  of  life.     They  who  keep  his  com- 
mandments shall  eat  thereof. 

15.  Without  are  days — The  sentence  in  the  original  is  abrupt,  as  expressing 
abhorrence.  The  gates  are  ever  open  :  but  not  for  dogs  ;  herce  and  rapacious 
men. 

16.  /  Jesus  hare  sent  my  angel  to  testify  these  thiiujs — Primarily  to 
you,  the  seven  angels  of  the  Churches  ;  then  to  those  Churches,  and  after- 
ward to  all  other  Churches  in  succeeding  ages.  I,  as  God,  am  the  root 
and  source  of  David's  family  and  kingdom  :  as  man,  am  descended  from  his 
loins.  I  am  the  star  out  of  Jacob,  Num.  xxiv,  16,  like  the  bright  morning  star, 
who  put  an  end  to  the  night  of  ignorance,  sin,  and  sorrow,  and  usher  in  an 
eternal  day  of  light,  purity,  and  joy. 

17.  The  Spirit  and  the  hride — The  Spirit  of  adoption  in  the  bride,  in  the 
heart  of  every  true  believer,  says  with  earnest  desire  and  expectation,  Come, 
and  accomplish  all  the  words  of  this  prophecy  :  and  let  him  that  thirsteth, 
come — Here  they  also  who  are  farther  off  are  invited  ;  and  whosoever  will,  let 
him  take  the  water  of  life — He  may  partake  of  my  spiritual  and  unspeakable 
blessings  as  freely  as  he  makes  use  of  the  most  common  refreshments  ;  as 
freely  as  he  drinks  of  the  running  stream. 

18.  10.  /  icstift/  to  erery  one,  &c. — From  the  fulness  of  his  heart  the  apostle 
utters  this  testimony,  this  weighty  admonition,  not  only  to  the  Churches  of 
Asia,  but  to  all  who  should  ever  hear  this  book.  He  that  adds,  all  the  plagues 
shall  be  added  to  him  :  he  that  takes  from  it^  all  the  blessings  shall  be  taken 
from  him.  And  doubtless  this  guilt  is  incurred  by  all  those  who  lay  hinder- 
ances  in  the  way  of  the  faithful,  which  prevent  them  from  hearing  their  Lord's 
/  come,  and  answering.  Come,  Lord  Jesus.  This  may  likewise  be  considered 
as  an  awful  sanction  given  to  the  whole  New  Testament  :  in  like  manner  as 
Moses  guarded  the  law.  Deut.  iv.  2.  and  xii,  32,  and  as  God  himself  did,  Mai. 
iv,  4,  in  closing  the  canon  of  the  Old  Testament. 

20.  Be  that  testifleth  these  things — Even  all  that  is  contained  in  this  book, 
saith,  for  the  encouragement  of  the  Church  in  all  her  afflictions.  Yea — Answer- 
ing the  call  of  the  Spirit  and  the  bride.  I  eonie  quickljf — to  destroy  all  her 
enemies,  and  establish  her  in  a  state  of  perfect  and  everlasting  happiness. 
The  apostle  expresses  his  earnest  desire  and  hope  of  this,  by  answering.  Amen  ; 
Come,  Lord  Jesus! 

21.  The  grace — The  free  love  of  the  Lord  Jesus,  and  all  its  fruits,  be  with 
all  who  thus  long  for  his  appearing. 


732  THE  REVELATION. 


IT   MAY   BE   PROPER   TO   SUBJOIN    HERE   A    SHORT    VIEW    OF   THE    WHOLE    CONTENTS 

OF    THIS    BOOK. 

In  the  year  of  the  world 
3940  Jesus  Christ  is  born,  three  years  before  the  common  computation. 
In  that  which  is  vulgarly  called  the  thirtieth  year  of  our  Lord,  Jesus  Christ 

dies  ;  rises  ;  ascends. 
A.  D.  96.  The  Revelation  is  given;  the  coming  of  our  Lord  is  declared  to  the 

seven  Churches  in  Asia,  and  their  angels.  Rev.  i,  ii,  iii. 
97,  98.  The  seven  seals  are  opened,  and  under  the  fifth  the  Chi-onos  is  declared, 

chap,  iv-vi. 
Seven  trumpets  are  given  to  the  seven  angels,  chap,  vii,  viii. 
Century  2d,  8d,  4th,  5th,  the  trumpets  of  the  1st,  2d,  3d.  4th,  angel,  chap.  viii. 
510-589.        The  first  wo  i 

589-634.       The  interval  after  the  first  wo    -  cliap.  ix. 
634-840.        The  second  wo  ) 

800.  The  beginning  of  the  non-chrooos  :  many  kings  i 

840-947.       The  interval  after  the  second  wo  i  ^'^^^-  '^'  ^• 

847-1521.     The  1260  days  of  the  woman,  after  she  had  brought  forth  the  man 

child,  chap,  xii,  6. 
947-1836.     The  third  wo,  ver.  12. 
1058-1836.  The  time,  times,  and  half  a  time,  and  within  that  period,  the  beast, 

his  forty-two  months,  his  number  666,  to  chap,  xiii,  5. 
1209.  War  with  the  saints  :  the  end  of  the  Chronos,  ver.  7. 

1614.  An  everlasting  Gospel  promulged,  chap,  xiv,  6. 

1810.  The  end  of  the  forty-two  months  of  the  beast  ;  after  which,  and  the 

pouring  out  of  the  phials,  he  is  not,  and  Babylon  reigns  queen, 

chap.  XV,  xvi. 
1832.  The  beast  ascends  from  the  bottomless  pit,  chap,  xvii,  xviii. 

1836.  The  end  of  the  non-chronos,  and  of  the  many  kings  :  the  fulfilling 

of  the  word,  and  of  the  mystery  of  God  :  the  repentance  of  the 

survivors  in  the  great  city  :  and  the  end  of  the  little  time,  and  of 

the  three  times  and  a  half:   the  destruction  of  the  beast:   the 

imprisonment  of  Satan,  chap,  xix,  xx. 
After-  The  loosing  of  Satan  for  a  small  time:  the  beginning  of  the  It/OO 

ward  years'  reign  of  the  saints  ;  the  end  of  the  small  time,  chap,  xs, 

The  end  of  the  world  :  all  things  new,  chap,  xx,  xxii. 
The  several  ages,  from  the  time  of  St.  John's  being  in  Patmos,  down  to  the 
present    time,    may,    according   to   the   chief   incidents    mentioned    in    the 
Revelation,  be  distinguished  thus  : 
Age  II.   The  destruction  of  the  Jews  by  Adrian,  chap,  viii,  ver.  7. 

III.  The  inroads  of  the  barbarous  nations,  ver.  8. 

IV.  The  Arian  bitterness,  ver.  10. 

V.  The  end  of  the  western  empire,  ver.  12. 
VI.  The  Jews  tormented  in  Persia,  chap,  ix,  1. 
VII.   The  Saracen  cavalry,  ver.  13. 
VIII.  Many  kings,  chap,  x,  11. 
IX.  The  ruler  of  the  nations  born,  chap,  xii,  5. 

X.  The  third  wo,  ver.   12. 
XI.  The  ascent  of  the  beast  out  of  the  sea,  chap,  xiil,  1. 
XII.   Power  given  to  the  beast,  ver.  5. 

XIII.  War  with  the  saints,  ver.  7. 

XIV.  The  middle  of  the  third  wo. 

XV.  The  beast  in  the  midst  of  his  strength. 
XVI.  The  reformation  :  the  woman  better  fed. 
XVII.   An  everlasting  Gospel  promulged.  chap,  xiv,  6. 
XVIII.  The  worship  of  the  beast  and  of  his  image,  ver.  9. 

O  God,  whatsoever  stands  or  falls,  stands  or  falls  by  thy  judgment.    Defend 
thy  own  truth.    Have  mercy  on  me  and  my  readers!  To  thee  be  glory  for  ever! 


INDEX 


OF 


WORDS    EXPLAINED  IN   THE    PRECEDING    COMMENT. 


L 


Abba,  Rom.  viii,  15, . 

Adoption,  Gal.  iv,  5. 

Anathema,  Maranatha,  1  Cor.  xvi,  22. 

Apostle,  Epb.  iv,  li. 

Awake,  1  Cor.  xv,  34. 

Bishop,  1  Tim.  iii,  2;  Phil.  1,1;  iPetii,  25. 

Brotherly  kioduess,  2  Pet.  i,  7. 

Christ,  Matt,  i,  16. 

Christ,  Godhead  of,  John  v,  18, 19;  vii,  34; 

viii,  16,  24,  27,  28,  56,  58;  X,  30,  36;  xii,  41; 

xiv,  10;  xvii,  5, 10.  24. 
Church,  Acts  v,  11;  ix,  31;  1  Cor.  xi,  18; 

Gal.  i,  13;  Philem.  2;  Heb.  xii,  23. 
Comforter,  .John  xiv,  16. 
Communion,  2  Cor.  xiii,  13. 
Converted,  Matt,  xviii.  3. 
Covetousness,  Col.  iii,  3. 
Elder,  Matt,  xvi,  21;  xxi,  23;  Acts  xx,  17; 

1  Tim.  V,  1, 19;  Heb.  xi,  2;  Rev.  iv,  4. 
Elect,  Matt,  xxiv,  22;  Mark  xiii,  20;  Rom. 

viii,  33. 
Election,  1  Pet.  i,  2, 
Evangelist,  Acts  xxi,  8 ;  Eph.  iv,  11, 
Faith,  Matt,  xvii,  20;  1  Cor.  xii,  9;  Gal. 

iii,  23,  25;  1  Tim.  iv,  12;  vi,  11;  Heb.  vi, 

11;  2  Pet.  i,  5;  Jude  3. 
False  prophets,  Matt,  vii,  15,  16;  2  Pet. 

ii,  1. 
Flesh,  Matt,  xxvi,  41;  John  i,  14;  Rom.  vii, 

5, 25;  viii,  5;  2  Cor.  vii,  5;  xi,  18;  Eph.  v, 

29;  1  Pet.  i,  24. 
Godliness,  1  Tim.  Ii,  2;  2  Pet.  i,  6. 
Gospel,  Matt,  iv,  23. 
Grace,  Acts  iv,  33 ;  Rom.  1,  7 ;  vi,  14 ;  2  Cor. 

viii,  9;  xiii,  13;  Gal.  ii,  21;  Eph.  i,  6,  7; 

Col.  i,  6;  2  Pet.  iii,  18;  Rev.  1,4;  xxii,  21. 
Hades,  Acts  ii,  27 ;  Rev.  i,  18. 
Hallelujah,  Rev.  xix,  1. 
Heart,  1  John  iii,  20,  21 ;  Rev.  ii,  23. 
Heart,  Soul,  Mind,  Strength,  Mark  xii,  30, 

33;  Luke  x,  27. 
Heresies,  1  Cor.  xi,  19;  2  Pet.  ii,  1. 
Heresy,  Acts  xxiv,  14. 
Heretic,  Titus  iii,  10, 11. 
47 


Holy  Ghost,  Godhead  of,  John  xv,  26; 

Acts  v,  4. 
Honest,  1  Pet.  ii,  12, 
Honesty,  1  Tim.  ii,  2. 
Hope,  1  Cor.  xv,  19 ;  Heb,  vl,  11. 
Hosanna,  Matt,  xxi,  9. 
Intemperance,  Matt,  xxiii,  25. 
Intercession,  1  Tim.  ii,  L 
Jesus,  jNIatt.  i,  21. 
Jew,  Rom.  ii,  28, 29. 
Just,  Rom.  iii,  26;  Gal.  iii,  11;  1  Pet  til, 

18. 
Justification  of  life,  Rom.  v,  18. 
Justified,  Matt,  xi,  19;  xii,  37;  Luke  vii, 

29,  35;  Rom.  ii,  13;  iii,  20,  24;  1  Tim.  iii, 

17;  James  ii,21. 
Justify,  Luke  x,  29;  xvi,  15. 
Kingdom   of  heaven,  Matt,  xiii,  24,  31; 

xxv,  1. 
Kingdom  of  God,  Rom.  xiv,  17;  iCor.  iv, 

20. 
Lamp,  Matt,  xxv,  3. 
Last  days,  2  Tim.  iii,  L 
Meditation,  1  Tim.  iv,  15. 
Meek,  Matt,  v,  5. 
Meekness,  James  i,  21. 
Merciful,  ISIatt.  v,  7. 
Mercy,  1  Tim.  i,  2. 
Messiah,  Matt,  i,  16. 
Mind.  Rom.  vii,  25. 
Mortify,  Rom.  viii,  13;  CoL  iii,  5. 
Oil,  Matt,  xxv,  3,  4. 
Old  man,  Rom.  vi,  9;  Eph.  iv,  22. 
Parables,  :Matt.  xiii,  3;  Mark  iv,  2. 
Peace,  Rom.  i,  7;  PhiL  iv,  7;  2  John  3. 
Perfect,  1  Cor.  ii,  6 ;  2  Cor.  xiii,  it ;  Eph.  i», 

13;  Pliil.  iii,  15,  Col.  iv,  12;  2Tim.  ii,  17: 

Heb.  ii,  10;  James  i,4. 
Prayer.  1  Tim.  ii,  l. 
Preached,  1  Cor.  ix,  27. 
Predestinated,  Eph.  i,  5, 11. 
Prophecy,  1  Cor.  xiv,  1,  6. 
Prophet,  Matt,  x,  41;  Eph.  iv,  U. 
Propitiation,  I  John  ii,  2. 


734 


INDEX. 


Prudence  2  Cor.  vi,  6. 

Redemption,  I  Cor.  i,  30. 

Reins,  Rev.  ii,  23. 

Religious,  James  i,  26. 

Repent,  Rev.  ii,  5. 

Repentance,  Matt,  ili,  8;  Luke  xv,7;  Acts 

xi,  8;  XX,  21. 
Reprobate,  1  Cor.  ix,  27;  2  Cor.  xiii,  5. 
Righteous,  Rom.  v,  19. 
Righteousness,  2  Cor.  ix,  9;  Phil,  iii,  6,  9; 

1  Tim.  vi,  11. 
Righteousness  of  God,  Rom.  i,  17;  ill,  21, 

25,  26 ;  X,  J ;  1  Cor.  i,  30 ;  2  Cor.  v,  21 ;  Phil. 

iii,  9>  James  i,  20. 
Salvation,  Rom.  xiii,  11;  Heb.  ii,  3. 
Sanctified.  Heb.  ii,  11;  x,  10. 
Sanctificatioa,  1  Cor.  i,  30;  1  Thess.  iv,  3; 

1  Pet.  i,  2. 
Sanctify,  John  xvii,  17, 19;  1  Pet.  iii,  15. 


Saviour,  1  Tim.  iv,  10. 

Servant  of  Jesus  Christ,  Jude  1. 

Schism,  1  Cor.  i,  10;  xi,  18. 

Sin,  Rom.  vi,  C,  13;  vii,  8;  I  John  v,  17. 

Singleness  of  heart,  Col.  lii,  22. 

Soberly,  Titus  ii,  12. 

Sobriety,  l  Tim.  ii,  9. 

Supplication,  Phil,  iv,  6;  1  Tim.  ii,  1. 

Synagogue,  Matt.  vi.  5. 

Temperance,  2  Pet.  i,  6. 

Trinity,  Matt,  iii,  17;  vi,  13;  Luke  i,  35;  iv, 

18;  Acts  ii,  38;  Eph.  iv,  4;  Heb.  ix,  14; 

1  John  V,  8,  20. 
Unjust,  1  Pet.  ii,  18. 
Virgins,  Rev.  xiv,  4. 
Watch,  2  Tim.  iv,  5. 
Watchiur  '^■-h.  vi,  18. 
WildeUiCss,  Matt,  iii,  1 ;  Luke  xv,  4. 
Wrath,  1  Tim.  ii,  8. 


BS2340  .W513 

Explanatory  notes  upon  the  New 


Princeton  Theological  Semmary-Speer  Library 


1    1012  00052  8432 


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